Security officer story

Yesterday Tony Tan told me something. He said:" Luckily I still never throw my temper towards Mr. Rock. Thinking back, this is the golden opportunity to advance myself towards self-awareness.. Having awareness, I know my weakness and then I can improve it. The important is to live happily facing any type of situation whether good and bad. For this, reading more about Buddha's teaching enable me to handle daily challenge. Thanks Buddha. "
Let's contine his story in the next post.

Security officer story

Tony Tan who is security officer told me:
' I am the security officer, currently I am on night shift duty everyday. Now I have to deal with my colleague Mr. rock, this the the security officer difficult to deal with. I have to keep cool so that I still can continue working. If I am angry at anytime dealing with him, I think I have to quit the job. Why I say this because Mr. Hard rock too busy body, too hi per active......He is the person who like to find fault. Working with this type of person, I have to be cautious at all time. Chinese say : ' small man. "
He is the person who can easily pull you in and having lots of troubles. He is too Kay PO.......working with this type of person is sickening. One day, I felt frustration and just thinking of not going to work, I applied urgent leave because I could not tar Han that day........"
But anyway, I have to carry on and be patient because life is something like that lol. "

Security officer story

What activities Tony did mostly immoral activities. How to solve his problems?
Firstly, do not see too much immoral things especially from Internet.
Secondly, do more good deeds to avoid doing bad things, am I right?

Security officer story

Let me continue the security officer's story. I was pondering why Tony wrote in Chinese instead of English.
I think the words came from his sub-conscious mind. What activities he did so far for this year? After having some interview with Tony, the security office who is permanently working on night shift. He was addicted on immoral sex frequently. He felt guilty for doing that because he also want to be the good man at the same time.
How can the man to be good if he frequently thinking of having sex with many women. Having addicted on that, he lost his energises too much and that's why he also feel tired.
Alas, addiction on any things are no good indeed, am I right?
Let me continue the security officer's story in my next post.

Freedom within

Today I feel very relaxed because I have zero worries for this moment but can it be maintained.
The type of relaxation is so nice. This is freedom within unlike those excitement come from bodily excitement.
Perhaps we have to experience this type of " freedom within ". This is the pity things in life to not experience the emptiness.
Many human beings just know how to fuck, eat. The whole life is just doing some action ob the bed. Again and again and addicted on it as if the whole life just doing that type of acts.  How can they know the feeling of emptiness? How can they have wisdom?
This article is for myself to read and as the reminder for me.

Vesak day 2015

On 01 June 2011, this is the public holiday called Vesak day for Singapore.
Singapore is the rare country that our people can live harmoniously despite different backgrounds, religious beliefs. We treat all races fairly. We all love peace and do not like to use violence, that's the very excellent example for other countries to learn. Let's see how Muslim MP attended the Vesak day's celebration 2011 in Singapore. Mr. Zaqy Mohamad, Singapore MP , says Singapore has come a long way in embracing religious diversity.

He was speaking at an inter-faith Vesak Day celebration organised by the Buddhist Fellowship on Tuesday.

He said it bodes well for Singapore that a Malay-Muslim MP such as himself has been invited to officiate at the event.

Mr Zaqy said Singaporeans have become more respectful of religious observances of others and asking someone about his or her dietary restrictions before planning a meal together has become a common practice.

He added that it is important for young Singaporeans to take on the work of sustaining inter-faith dialogue and felt this has to be done through more face-to-face meetings rather than online. He said younger MPs will start to gain profile and acceptance soon and added that he hopes to see more of them coming forward.
Yes, we need to see all people living happily in Singapore.
The Buddhists around the whole world will celebrate it.
In Malaysia, Singapore, Indonesia, Hong Kong, Thailand, Cambodia, Taiwan, Vietnam, Nepal, Sri Lanka, Pakistan, and India
Vesak is an annual public holiday observed traditionally by practicing Buddhists in South Asian and South East Asian countries like Nepal, Singapore, Vietnam, Thailand, Cambodia, Malaysia, Sri Lanka, Myanmar, Indonesia, Pakistan and India. Sometimes informally called “Buddha’s birthday,” it actually encompasses the birth, enlightenment Nirvana, and passing (Parinirvana) of Gautama Buddha.
Looking at the situation in this present world, this is ready horrible. Human beings still doing all kind of cruel things like killing people, war etc.
What we can learn from Buddha?
The non-violence ways of living. We all need to get rid of greed, hatred and stupidity. In this present world, we see people of different faiths kill each others, where is the kindness?
We see human beings besides killing animals also kill human beings, how cruel human beings?
No wonder human beings keep on sufferings because of their cruel mindset.
In simple words, we need to have totally non-cruel mindset towards human beings as well as animals. The point is no cruel elements in our hearts. We need to reduce our cruel elements to zero if we ready want to live in real peace.
Time to purify our thoughts. Life is just the dream and we need to have the good dream. Please do not accumulate bad karma always.
We need peaceful mind by adopting Buddha's mindset, we all will be blessed regardless what you believe.
Let's learn more about Vesak day and have the happy mindset.

When Is Vesak 2011 / Wesak 2011?

Vesak Day 2011
When is Vesak 2011? Vesak 2011 falls on Tuesday, 17 May 2011, which is the 15th day in the 4th month of Chinese lunar calendar. However, some countries observes the Vesak Day 2011 on different dates.
Vesak Day 2012
When is Vesak 2012? Vesak 2012 falls on Saturday, 5 May 2012, which is the 15th day in the 4th month of Chinese lunar calendar. However, some countries observes the Vesak Day 2012 on different dates.
Date Of Vesak Day
Vesak 2011 is celebrated by Buddhist around the world, and in different manners all over the world. Though some countries occasionally use different date for this festival, many would fall on the same day.
The exact date of Vesak Day varies according to the various lunar calendars used in different countries and traditions. In Theravada countries following the Buddhist calendar, it falls on the full moon Uposatha day (typically the 5th or 6th lunar month). Vesak Day in China, Hong Kong and Macau is on the eighth of the fourth month in the Chinese lunar calendar.
Thus the date varies from year to year, but as general consensus in many countries, falls on the full-month day in May.
The decision to agree to celebrate the Vesak as the Buddha’s birthday was formalized at the first Conference of the World Fellowship of Buddhists held in Sri Lanka in 1950, although festivals at this time in the Buddhist world are a centuries-old tradition. The Resolution that was adopted at the World Conference reads as follows:
“That this Conference of the World Fellowship of Buddhists, while recording its appreciation of the gracious act of His Majesty, the Maharaja of Nepal in making the full-moon day of Vesak a Public Holiday in Nepal, earnestly requests the Heads of Governments of all countries in which large or small number of Buddhists are to be found, to take steps to make the full-moon day in the month of May a Public Holiday in honour of the Buddha, who is universally acclaimed as one of the greatest benefactors of Humanity.”

Vesak Day Around The World

Vesak Day is often referred to with other names in each country. Official names of Vesak Day are Vesākha, Vesak, Wesak, Waisak, Visakah Puja, Vaishaka, Buddha Purnima, Visakha Bucha, Saga Dawa, 佛誕 (fó dàn), Phật Đản, and วิสาขบูชา
In Mahayana Buddhist traditions, the holiday is known by its Sanskrit name, वैशाख Vaiśākha, and derived variants of it. Vesākha is known as Vesak or Wesak (衛塞節) in the Sinhalese language.
It is also known as:
* बुद्ध पुर्णिमा/বুদ্ধ পূর্ণিমা Buddha Purnima or बुद्ध जयंती/বুদ্ধ জয়ন্তী Buddha Jayanti in India, Bangladesh and Nepal
* 花祭 (Hanamatsuri) in Japan,
* 석가 탄신일 Seokka Tanshin-il (Hanja: 釋迦誕身日) in Korean (Korea),
* 佛誕 (Mandarin: Fódàn, Cantonese: Fātdàahn) in Chinese-speaking communities in China, Singapore, Taiwan.
* Phật Đản in Vietnamese (Vietnam),
* ས་ག་ཟླ་བ། Saga Dawa (sa ga zla ba) in Tibetan (Tibet),
* (Kasone la-pyae Boda nei), lit. “Full Moon Day of Kason,” the second month of the traditional Burmese calendar (Burma)
* វិសាខបូជា Visak Bochéa in Khmer (Cambodia),
* ວິຊຂບູຊ Vixakha Bouxa in Laotian (Laos)
* วันวิสาขบูชา Visakah Puja, Vesakha Puja, or Visakha Bucha in Thai (Thailand),
* Waisak in Indonesia,
* වෙසක් පසළොස්වක පෝය Vesak / Wesak in Sri Lanka and Malaysia
Singapore Vesak 2011
The Vesak Day is an extremely important occasion observed in Singapore. Huge crowds will usually assemble at various Buddhist temples around the city. Inside the Buddha temples the monks chant sacred hymns and a large number of devotees set caged-birds free. Setting the imprisoned birds free is considered as a graceful gesture which serves as a mark of respect to all living creatures in the world. On this day, Singapore Buddhist youths organize blood donation camps and distribute gifts to the poor people. During the evenings, candlelit processions are found walking across the streets of Singapore and this is how the festival is ended.
You can observe the Vesak Day festival in Singapore for free as people can enter the temples free of charge. Some of the best points in the city for observing the festivities of Vesak Day in Singapore are the Buddhist Lodge at River Valley Road, The Thai Buddhist Temple at Jalan Bukit Merah and Lian Shan Shuang Lin Temple at Jalan Toa Payoh.
The Singapore Vesak Day is always celebrated in the month of May and is a yearly event. Vesak 2011 is celebrated on 17 May 2011 in Singapore.
Hari Waisak 2011 In Indonesia
Hari Waisak celebrations in Indonesia generally follows the decision of The World Fellowship of Buddhists. Hari Waisak 2011 in Indonesia will be celebrated on Tuesday, 17 May 2011. Traditionally, the celebration is focused nationally on the complex of Borobudur Temple in Central Java.
Rituals of national Waisak (Vesak) celebration in Indonesia usually observe following ceremonies:
1. Taking blessed water from the spring of Jumprit in Temanggung Country and torch ignition with the eternal flame of Mrapen, Grobogan County.
2. “Pindatapa” ritual, a ritual of giving food to the monks by the congregation to remind that the monks had devoted his life without livelihoods.
3. Meditation on the peak of the full moon. Determination of the full moon is based on the calculation of astronomy, so that the peak of the full moon can also occur during the daytime.
Besides the three main ceremonies, other Waisak ceremonies that were also conducted are pradaksina, parades, and art events.
2011 Wesak Day in Malaysia
Wesak Day is the most important festivals of the Buddhists in Malaysia and fall in the month of May. In Malaysia, 2011 Wesak (Vesak) Day will be celebrated on Tuesday, May 17th 2011.
Vesak is celebrated to commemorate the birth, enlightenment and death of Lord Buddha because according to Buddhists, all the three events took place on the same lunar date.
The Wesak day celebrations begins much before the dawn when the Malaysian Buddhist devotees gather in Buddhist temples for worship all over Malaysia. The Buddhists will then hoist the Buddhist flag and sing hymns in praise of the holy triple gem namely; The Buddha, The Dharma (his teachings) and The Sangha (his disciples). The celebration is done with prayers, chants, offerings and giving alms. Simple offerings are also brought to the temple such as flowers while prayers using candles and joss-sticks are used.
The Buddhist eat a vegetarian diet prior to the festival in order to cleanse and purify themselves. Animals such as doves and tortoises are released by the Malaysian Buddhist devotees on the Wesak Day as a symbolic gesture of releasing the soul and giving up the past sins. Besides that, this particular act is also seen as a way of giving freedom for those that are held against their will or being tortured. Free meals are also given to the needy on the Wesak Day.
Wesak 2011 in Sri Lanka
In Sri Lanka the Wesak Festival is celebrated as a religious and a cultural festival in Sri Lanka on the full moon of the month of May, for two days. In Sri Lanka, Wesak 2011 will be celebrated from Tuesday, May 17th 2011 to Wednesday, May 18th 2011.
During these two days, the selling of alcohol and flesh is prohibited by government decree. As a symbolic act of liberation, birds, insects and animals are released in huge numbers.
Celebrations include various religious and alms giving activities. Electrically lit pandols called toranas are erected in various locations in Colombo and elsewhere, most sponsored by donors, religious societies and welfare groups. Each pandol illustrates a story from the 550 Jataka Katha or the 550 Past Life Stories of the Buddha.
In addition, colourful lanterns called Vesak koodu are hung along streets and in front of homes. They signify the light of the Buddha, Dharma and the Sangha. Many devout Buddhists wear simple white dresses on Vesak Day and spend the whole day in temples with renewed determination to observe the observance of the Eight Precepts of Buddhism.
Vesak celebration also means making special efforts to bring happiness to the people in more straightened circumstances. Food stalls set up by Buddhist devotees called dansälas provide free food and drinks to passersby. Groups of people from various community organisations, businesses and government departments sing bhakti gee or Buddhist devotional songs. Colombo experiences a massive influx of public from all parts of the country during this week.
2011 Buddha Purnima in India
In India, Vesak Day is known as Buddha Purnima. On this day, Buddhists do not eat meat. This is considered an act of compassion towards animals. People are encouraged to perform other acts of kindness such as sharing food with the poor. Some people even set up road stalls providing free, clean drinking water. Buddha Purnima 2011 will be celebrated on Tuesday, 17 May 2011 in India.
Birth of Buddha or Tathagata is celebrated in India, especially in Sikkim, Ladakh , Arunachal Pradesh, Bodh Gaya and Maharashtra (where 6% of total population are Buddhists) and other parts of India as per Indian calendar. Buddhist People go to common Viharas to observe a rather longer-than-usual, full-length Buddhist sutra, as something like a service. The usual dress is pure white. Non-vegetarian food is normally avoided. Kheer, a sweet rice porridge is commonly served to recall the story of Sujata, a maiden who, in Gautama Buddha’s life, offered the Buddha a bowl of milk porridge.
The Buddhists bathe and dress only in white clothes. They gather in their viharas (monasteries) before sunrise to worship Buddha, offer alms to the bhikshus (monks), hoist the Buddhist flag, and sing hymns admiring the sacred triple treasure: The Buddha, The Dharma (his teachings), and The Sangha (his disciples).
Many devotees offer flowers, candles, and joss sticks at the feet of the monks. Such a ritual allows a Buddhist to reflect on the truth that just as the magnificent flowers shrink and the candles and joss sticks burn out in short time, our life span is too short and will decay soon.
Several followers listen to the continuous speech on the life and preaching of the Buddha throughout the day or request monks to come to their homes. Buddhist monks recite 2500 years old verses obtained from Buddha and urge people to respect other religions.
2011 Hanamatsuri in Japan
In Japan, Vesākha or hanamatsuri (花祭) is also known as: Kanbutsu-e (灌仏会), Goutan-e (降誕会), Busshou-e (仏生会), Yokubutsu-e (浴仏会), Ryuge-e (龍華会), Hana-eshiki (花会式). It is not a public holiday. It is based on a legend that a dragon appeared in the sky on his birthday and poured soma over him.
It used to be celebrated on the 8th day of the fourth month in the Chinese Lunar Calendar, based on one of the legends that proclaims the day as Buddha’s birthday. At present, the celebration is observed on April 8 of the Solar Calendar since the Meiji government adopted the western solar calendar as the official calendar. Since the 8th day of the fourth month in the lunar calendar commonly falls in May of the current solar calendar, it is now celebrated about a month earlier. Thus in Japan, 2011 Vesak Day will be celebrated on Friday, 8th April 2011.
In Japan, the general populace are not practicing Buddhists (and may be called casual Buddhists), so most Buddhist temples provide a way to allow the general public to celebrate and participate in only the aspect of the day being Buddha’s birthday, providing the statue of baby Buddha and allowing the populace to worship or pay respect by pouring ama cha, a tea made of Hydrangea. In Buddhist temples, monasteries and nunneries, more involved ceremonies are conducted for practicing Buddhists, priests, monks and nuns. Also, there are public festivals made out of the day in some areas.
2011 Visakha Bucha in Thailand
In Thailand, where majority of the population are buddhists, ach year, the nationwide festival of Vesak Day is held to pay tribute to the birth, enlightenment and death of Buddha. The Vesak Day will fall on Tuesday, May 17th 2011, however celebrations can be seen for more than a week.
In Thailand, people will congregate around the Buddhist temples to pray and give thanks to the deity on the Vesak Day. Monks dressed in their saffron robes will lead sermons and services throughout the day, with candlelit processions often taking place once night has fallen.
2011 Buddha Poornima in Nepal
The birth of the Buddha is often celebrated by Buddhists in Nepal for an entire month in the Buddhist calendar. The actual day is called Buddha Poornima (or Buddha Purnima), also traditionally known as Vaishakh Poornima. In 2011, the Buddha Poornima will fall on Tuesday, 17 May 2011.
The event is celebrated by gentle and serene fervour, keeping in mind the very nature of Buddhism. People, especially women, go to common Viharas to observe a rather longer-than-usual, full-length Buddhist sutra, as something like a service. The usual dress is pure white. Non-vegetarian food is normally avoided. Kheer, a sweet rice porridge is commonly served to recall the story of Sujata, a maiden who, in Gautama Buddha’s life, offered the Buddha a bowl of milk porridge after he had given up the path of asceticism following six years of extreme austerity. This event was one major link in his enlightenment.
It is said that the Buddha originally followed the way of asceticism to attain enlightenment sooner, as was thought by many at that time. He sat for a prolonged time with inadequate food and water, which caused his body to shrivel so as to be indistinguishable from the bark of the tree that he was sitting under. Seeing the weak Siddhartha Gautama, a girl named Sujata placed a bowl of milk in front of him as an offering. Realizing that without food one can do nothing, the Buddha refrained from harming his own body.
2011 Buddha Birthday in China, Hongkong and Taiwan
In the Chinese speaking countries of Hongkong, China, as well as Taiwan, the Vesak Day called Guanfo (bathing the Buddha) or Yufo (Buddha’s birthday celebration featuring washing Buddha image with perfumed water). The celebrations begin before sunrise and devotees throng the temples early at dawn to meditate. Chanshi (the ceremony of chanting the sutras and confession and prayer) is practiced by monks.
As the day progresses, Buddhist devotees visit orphanages, welfare homes, homes for the aged and charitable institutions to distribute cash donations and gifts to the needy. On this occasion, caged birds are freed to symbolize humanity and compassion.
The celebration is also marked with the devotees performing the “bathing Buddha” ritual where they held a wooden ladle and poured water over a small statue of the Buddha. Bathing a statue of the Buddha symbolizes a fresh start in life and the care given to newborn babies.
Legend has it that when the historical Buddha, Prince Siddhartha, was born, there were auspicious signs heralding his birth. They describe the sky as blue and clear on his birth, with dragons spurting purified water to bathe him. Since then, Buddhists have celebrated his birthday by using fragrant water to bathe the image of Buddha.
In these East Asia countries, Buddha’s birthday is celebrated in on the eighth day of the fourth month in the Chinese lunar calendar. Thus in 2011, the Buddha birthday falls on Tuesday, 10th May 2011.
2011 Buddha Birthday in South Korea
In Korea the birthday of Buddha is celebrated according to the Lunisolar calendar. This day is called 석가탄신일 (Seokga tansinil), meaning “the day of Buddha’s birthday” or 부처님 오신 날 (Bucheonim osin nal) meaning “the day when Buddha arrived”. Lotus lanterns cover the entire temple throughout the month which are often flooded down the street. On the day of Buddha’s birth, many temples provide free meals and tea to all visitors. The breakfast and lunch provided are often sanchae bibimbap.
In 2011, South Korea will celebrate the Buddha Birthday on Tuesday, 10th May 2011.
Happy Wesak 2011 ! Happy Vesak 2011 !

Unbelievable

Lyrics: 

Un un un un un Unbelievable, that’s what you are.

Come be my coffee table, and I’ll be your sofa.

Un un un un un Unbelievable, so near yet so far.

Please be the metal cable to my cable car.

You blossom like a flower, I’m so stunned like vegetable.

My girl, you are un un un un un unbelievable.

“Come be my coffee table, and I’ll be your sofa”

Night shift

I have been working night shift for about 7 years. Wow, I found that my body is very tight, I think I have to do something, if not the life might be shorter.
Now, I am thinking why my body is so tight now,
Firstly Body never has sufficient rest. The resting time is after work after 10am, the body never go for the normal process of clearing toxins.
Secondly less exercises and drink too much coffee.
Thirdly too many Internet activities.

Recite Namoamituofo 24hrs to go pure land

Master Chin Kung keep on reminding us the Buddhists to have sincerity, purity, equality, wisdom, kindness, understanding the universe , let go all illusion, freedom within, accord with the surrounding with peaceful mind, mindful of Amituofo. 
Buddha told us the reality of the universe and told us that there are many ways to get enlightenment or to the state of Nirvana. When we reach the state of Nirvana, we will not reborn in the realm like human realm, hell, animal realm, ghost realm or heaven. Born in the above-mentioned realms are not perfect because this is reincarnation realms. What Buddhists want are to attain Nirvana -the state of no-born, no die.
Through Buddha's teaching, We know the reasons not to kill, steal, sex, lie, alcohol etc etc.
In order to go to the pure land-Amituofo land, it is easy if we ready follow the teaching.
1. Do all the good deeds, not killing, stealing, sex, lie. alcohol and every deed must be mindful.
2. No greed, hatred.....
And recite Namoamituofo sincerely then we can die awake and Amituofo will bring us to the pure land.

Change for the better

Today, I suddenly feel that I need to delete the posts that I had written earlier because all these posts are not that good for the mental health for me and others. I gradually delete it and hopefully I can delete all the posts can are no good for me and others. 

Wow, I have just deleted 50 posts.

I feel happy now. If I want to write, I have to write good things, not bad things.

I hope I can ready wake up this time.

Happy new year to all souls

We happen to born in this world at this time. We are born  with six senses, some lacking one or two or more senses.
We can feel the pain, we have emotion because we are " feeling beings". How about other feeling beings like cats, dogs or other one.
Yes, higher feeling beings can take care some other feeling beings like cats. But many many feeling beings are being killed , tortured, eaten by higher feeling beings-human. The destinies of feeling beings are different but all have feelings.
If we care their feeling, then our feeling will be taken care of. If we do not care for their feelings then we will face the same fates as them.
In this lunar new year, as the high feeling being, I wish all lowest class feeling beings can be taken care of, at least they can live without being killed, eaten but many of them will have to pay their prices either being killed or eaten. We can not help and only can wish them move to the higher feeling beings and finally back to the original state=the state that all beings are free from agonies.
I now say again:" Happy new year to all souls." Yes, all souls are equal, we are lucky that we are human beings. Because we are human beings, we have the choice to care for those lowest feeling beings like all type of animals....
Thanks, Buddha had taught us the peaceful ways, the truly compassionate ways, selfless ways. I know by following these ways, I will be ready be saved. Action tell thousands words.
Time to clear all unnecessary desires, do the right job, follow the eight path recommended by Buddha.

为什么要远离色情信息

为什么要远离色情信息

时间:2014-05-13 21:41 来源: 作者:忘却桃源 点击:423次

古语云“万恶淫为首，百善孝当头”，这句话的淫不是指事情沉溺、泛滥、过分,而是指淫丵，乱搞男女关系。
　　……但没有交配又如何繁衍后代？这个问题看似矛盾，其实又并不矛盾。古代的圣者对此早有明确的标准尺度。
　　简单来讲：合法夫妻的正常房事为正淫。但也要注意适度。除此以外一切行淫均为邪淫。（包括非合法夫妻性行为和合法夫妻的非正常房事……）
　　一正一邪道出了人类性行为的准则。看来古人还是走正道的，把性定义为繁殖后代的需要。而今人则偏离了正道，更多的是把性当做享乐和发泄的工具了　　
　　对比古代，现今的诱惑不知是古时的几十倍，充斥于电视、网络、游戏、手机、书刊杂志、平面广告的色情信息比比皆是。
　　走在马路上，放眼望去书报亭的杂志封面，半成以上都是勾引人的欲望的画面。游 戏、网络所充斥的越来越多的是暴力和色情，每一天，无数网络上的人都在互相传播电脑里面的淫秽视频（AV）。而这些却吸引着大量的年轻人。可想而知，这批 沉迷于其中的孩子，身心受到多么严重的污染！
　　一、被误会的“饮食男女，人之大欲”
　　有人说我喜欢钱，喜欢女人，喜欢享受刺激。这个你喜欢是吗？那是暂时没有事， 这个人老吃肉，让他天天吃肉，他就不行，为什么呢？他也不知道。真正的原因就是他不是这个物种啊，他违背了天理啊，他想吃肉，那个“想”是欲望，那些东西 是后天养成的，先天没有。所以，我们明白了这个就知道，“我想”、“我有这个欲望”，这些东西都是错误的，所以中国孔老夫子教给我们一句话，很重要，叫什 么呢？饮食男女，人之大欲。有人就讲，这个不是让我们去享受饮食，享受男女吗？各位又理解错了。什么意思呢？饮食男女，人之大欲，这个大欲，我们知道欲望 是一切苦难的根源啊！为什么这么讲？我们看这个“欲望”，当你得到它的时候，你有两种表现，第一个你糊涂，你比原来还糊涂。第二是什么呢？你傲慢，得到钱 了，得到名了，你比原来更傲慢，这是凶险啊，凶灾啊！我没得到，我欲望没有实现，没有实现怎么样呢？你就嗔恨，你就忌妒。两条路走哪一条只要是从欲望出发 的，你都会生烦恼，有灾祸。我们听明白了，就知道孔老夫子讲这句话是什么意思。什么意思呢？饮食男女，人之大欲呀，就是最大的危险。这是提醒我们啊，一个 是饮食，一个是男女，最容易给你带来凶灾呀！
　　东方讲清心寡欲，西方天天刺激你的欲望。今天的社会充满了西方的价值观。西方 价值观是什么呢？它跟东方的是相反的，东方讲清心寡欲，人要克制自己的欲望，不要让自己的欲望膨胀，不要让它受刺激。西方是什么呢？天天刺激你的欲望。我 们中国人听的音乐，大家听古琴弹起来啊，你身心就很清凉；我们中国人喝的茶叶，一闻它，很清香；我们住的房子啊，中国的宫殿，古代的民居四合院，那些红墙 绿瓦，青砖绿瓦，你仔细一看呢，你心里面呢，庄重，非常的庄重，绝对不是欲望。反过来，我们再看西方的建筑，你看它灯红酒绿，高楼大厦，进去之后很豪华。 我们想一想，你那个欲望就升起来了，你可以仔细去做这个试验。再有，我们穿的这个衣服，今天人讲究穿着要性感，这个是中国古代所没有的，都是西方传过来 的，说，我们穿着一定要性感，男子要有魅力，女子要性感，要吸引人，都跟电视里明星学的。你看他们穿的那个衣服，非常暴露，跟各位讲，不会穿衣服啊，违背 了天性。怎么违背天性呢？色情泛滥，违背天性，按照西方人所谓的这种纵欲，这种刺激的生活，找情人，找七个、八个，三个、俩个，你过这种生活，哪里知道你 的身心啊，倍受摧残！
　　我们古人讲什么呢？古人不是不让你有欲望，不是不让你有男女，不让你有饮食 啊，告诉给你什么呢？告诉你礼节。礼是什么呢？礼是大家的关系，大家的态度；节是去，它的环境，它的住房，它整个的气氛啊，绝对不会刺激你旺盛的食欲和你 的男女的欲望，大家可以做试验。你到那个里面，听那个音乐你就很安静、很安详，你这方面的欲望就很低。
　　二、福气
　　“淫丵(乱搞男女关系)”真的那么可怕？难道“淫”比杀人放火、抢银行还更可 恶？听过、见过也接触过不少行为不检点的人，也没见他们受到了什么处罚，而且，那些有钱有势的人，又有几个是规规矩矩的，他们不也好好的？我在读书时，经 常狂饮烂醉，曾有一个长辈告诉我，老天给一个人的酒，是有定量的，一下子喝完了，以后就没得喝了。比如，给你的是四十缸酒，如果你在年青的时候把它们喝光 了，老了，就没酒喝了。这是当时我所听过的各种千奇百怪的，最“不靠谱”的理论之一，如果将这个理论推而广之，那么，老天既然给一个人的酒是固定的，钱也 应该是固定的，其它的任何享受也都是固定的，我还奋斗个屁啊。
　　毕业后，到了其他地方，由于气候及其它原因，酒比以前喝得少多了，几年后再相 聚时，当时跟我一起狂饮烂醉的还留在老家的同学、朋友，有好几个身患重病，胰腺性、糖尿病、三高……反正，在聚会时，他们只能望着酒杯苦笑，没得喝了，还 有一个，直肠癌，英年早逝。难道，他们已经将老天爷给的酒提前喝完了？
　　自己在外地，奋斗了几年，做点小生意，过得不好也不坏，但对赚钱，却越来越迷糊了：究竟什么样的人才能发财？
　　勤奋的人就能发财？那还有谁比民工更勤奋？聪明的人就能发财？至少我认识的有 钱人好多都不是非常聪明，甚至有些是严重需要提高智商的人；学历高的人就能发财？肯定不是，在很多地方，小学没上完的大老板，有很多；有关系有背景有门路 的人，就一定能发财？不一定吧，这类人是有发财的，但倒霉的也不少；归根结底，似乎条件只有一个，运气好的人，才能发财！那，这运气，从何而来，难道，又 是那如同魔咒般的“福气”？　　　
　　在外地那么多年，有两类的人让我印像极其深刻：一位我的同行，03年他准备上 一个项目，那个项目是整个行业几乎要淘汰的，当时几乎是谁上谁死，我当时对他也是拼命劝阻，他是一个即不懂技术、也不懂销售，也没有什么得力的助手，甚 至，当时他还没多少钱，可是他上了那个项目，还做得相当的有声有色，现在几乎成龙头老大了，简直差点让我气绝！另一个朋友，无丝毫生意经验，甚至没有做生 意的兴趣，可偏偏就有人，不断的找到她做生意，推都推不掉，而且每次做都是大赚；还是一个朋友，几乎是做一行，黑一行，最离谱的是，我自己的一个项目，所 有的准备工作都已经准备好，前面的人做，有钱赚，后面的人做，有钱赚，而且对人的要求不高，几乎只要是一个人，就可以了，问题是，到了他做的时候，就是不 停的亏，只要一换人，马上就好，简直差点让我晕死！相信类似的例子，在每个人身边都不少，那么，这所谓的“福气”究竟是如何运作的？
　　其实，我们的传统文化早就说明白了，福气是存在的，而且每个人的福气，有相当 的程度，是与生俱来的，比如，你要是出生在某个富贵之处，还在娘肚子里的时候，就会比别人受到更多的恭敬；要是出生在香港半山，为你准备的一切足够一个普 通人生活几辈子，要是出生在一个朝不保夕的农民工家里，那……同时，传统文化也认为，福气是可以被消耗的，也是可以增加的，换句话说，福气如同一张信用 卡，是可以刷掉的，也是可以充值的；看看生活中的例子吧，有的小孩子，一出生，就受到了爸爸、妈妈、爷爷、奶奶、外公、外婆的千般呵护，传统文化认为，小 孩子孝顺、服侍长辈，他的福气卡就会被不停的充值，等他长大了，卡上的余额越多，他就越有出息；如果反过来，他的长辈一直服侍他到成年，那他的福气卡就会 被刷暴，余额很少，甚至为负数, 长大了，没有福气，也就没有出息了，香港的富豪们也深知这一点，虽然他们的孩子会享受各种优越的环境，但同时也会非常有意的让他们孝顺长辈，学会吃苦，李 嘉诚的儿子李泽楷，曾经在麦当劳卖过汉堡,在高尔夫球场做过的球童……类似的案例还有非常多。他们这样做，同样是不希望孩子过早的将福气卡刷暴，同样是希 望孩子往福气里充值出名也一样，每出一次名，福气卡就被刷一次，出的名越大，福气卡就被刷得越厉害，不信看看，不少明星，一下子突然火爆，又一下子突然沉 寂，不是因为他们做错了什么，而是因为猛的太出名，福气卡被刷暴了。同样有一些明星，他们是长青树，似乎福气卡永远刷不完，要不你再看看他们平时的行为， 他们是在努力为自己的福气卡充值。我们一般都不太明白，我们自己的福气卡里，究竟还有多少余额，所以，在享受的时候，要悠着点，不要一下子把卡刷暴，还要 尽可能往自己的福气卡充值。如同做生意一样：要开源节流！
　　一切让自己愉悦的行为，都是在消耗自己的福气，包括：手淫、偷窥、看各类色情 淫秽信息，甚至，看看街头那些身材惹火的女郎等等，都是在消耗自己的福气。不少沉溺于此的人，大多数都非常落魄，他们将自己的福气兑现在这方面了，而你的 福气，也是有一定额度的，你愿意被消耗在这些方面吗？所以，要适可而止！当然节流很重要, 更重要的是开源, 要多多地积累福气, 同时谨慎地使用福气, 这样才能够得到快乐安稳的人生. 我们用钱的时候都知道这个道理,用福气的时候怎么就忘了呢?
　　有人或许有疑问：见过不少生意做得不错，各方面都不错的生意人，在这方面的行 为相当的不规矩，这又如何解释？事实是这样的：如果他去年赚了一百万，如果他行为规规矩矩的话，他就能赚一个亿！这个比喻，能看明白吧？赚钱和事业的最大 的克星就是不正当性行为！一个人消耗完了自己相应的福报，那么就生活就会非常凄惨，甚至生不如死了。
　　那福气如何充值？——真诚的做一切事情，为别人好！积极帮助其他人,消除其他 人的苦恼,都是在给自己充值,而如果给他人带来烦恼,则会削减自己的福报,如一些女性穿着性感,使得其他人色迷心窍，焦躁不安,逐渐下流起来，给其他人带 来烦恼,自己也将无法平静,也会变的下流，并会削减自己的福报,而传播色情信息,那个罪过就更大了，写一件发生在作者身上的事：在几年前很喜欢转发各种编 得有些幽默的荤段子，而且还喜欢特别跟周围的朋友开这方面的玩笑，也就是在那段时间，由于工作的原因，不得不去一些环境非常恶劣的地方，而且自己住的地 方，也由于历史遗留问题及市政施工，变得相当的凌乱和肮脏。这样一直持继到对那些荤段子没什么兴趣了，过了没多久，同样也是由于工作的原因，离开了那些地 方。只不过是直到现在，才慢慢的明白，自己身处的那些污秽恶劣的环境，似乎跟那些引人心灵污秽的荤段子有关的啊。
　　三、不要做性器官的奴隶，戒淫才能获得真正的自由
　　印度的瑜伽修行者认为，如果一个人要修炼瑜伽获得成功，就必须做一名控制性欲 者，必须严格控制性器官。习瑜伽者不搞不正当的性行为。不正当的性行为通常意味着婚外性关系，但它也意味着除了以生育后代为目的的之外的其他性行为。 由于习瑜伽者旨在求得一个和平、安宁的心灵和一颗爱心，因此，他把欲念视为自己的敌人，这是很自然的。欲念产生急噪、糊涂、迷惘等等。正如伟大的瑜伽均教 科书、古老的《薄伽梵歌》中说的：
　　在思虑感官对象诸般事物的过程中，一个人会滋生出对这些事物的执著心，执著心 会产生个人欲念，欲念又产生焦躁恼怒，焦躁恼怒会产生错觉妄想，错觉妄想又产生记忆迷乱。当记忆发生迷乱时，智力就失去了，而智力一失去，人就倒下。因 此，为了摆脱欲念以及欲念的消极后果，习瑜伽者就力图控制生殖器官的诸多要求。这就叫做“控制性欲”（Brahmachari）。
　　如果一个人不能够控制性欲，他就还不是一个自由的人——他只是一名性欲的奴 隶。现在西方有些人大谈特谈“性的解放”和“性的自由”。但是，这些所谓自由其实只是适得其反，这是受奴役状态。这些所谓的获得“解放”的人日夜受到性器 官——即他们的欲念——的驱使来从事一些反常、肮脏和不健康的勾当。他们的心灵永无宁日一一他们老是在性的方面受到刺激，心灵完全被性器官所奴役。
　　现代人大谈人本主义,大胆追求各种的权利,自由和解放,可惜内心却没有获得解放,身体牢牢被性欲所以奴役,思想被各种情欲绑架而无法自拔,不是欲火焚烧就是嫉妒猜疑.非但没获得自由,反而成了奴隶。
　　一 切痛苦的根源都是贪爱，这是至关重要的道理，比如说我爱某个东西，我失去它必然会痛苦，我不爱某个人，他离去我必定不痛苦，人类的一切智慧其根本目的就是 战胜痛苦，摆脱烦恼，烦恼与爱欲总是形影不离，由爱欲滋生出世间千百种烦恼，人类的痛苦是多方面的，有的人没钱痛苦，有人没老婆痛苦，其实没文化会痛苦， 没尊严会痛苦，没地位痛苦，孤独痛苦，个子矮痛苦，被抢劫痛苦，被欺负痛苦，长的丑痛苦，痛苦是无穷无尽的，有多少贪爱就会有多少痛苦。
　　1、贪爱令人热恼不安。爱使人失去内心的平静，热恋中人爱火烧心，往往寝食难安.
　　爱的需求必须依赖一定的条件。如称心可意的对象、得到对方的回爱，方能满足。 但你爱他（她）不一定他（她）就爱你，得不到回爱的单恋是一种苦刑。即双方互爱，也多有因家庭、社会等原因而不能遂愿者，这对双方会成为最大的不幸。痴男 怨女，情天恨海，演不完恩恩怨怨，元好问曲云：“问世间情为何物？直教人生死相许！”古来有情人不成眷属而杀身殉情者，不知有几何.爱既然依赖一定的条件 才会有，便具有一切因缘所生有为法必然无常坏灭的本性，既有男欢女爱，必有爱别离苦，纵有情人终成眷属，也免不了争吵、情变失恋及生离死别之苦，山盟海誓 “爱你到永远”，到头来没有不分手的。
　　2、爱欲蒙蔽慧眼，令人不能见到真理。
　　失恋时则不由自主地痛苦、失眠、忿恨。正如许地山《覆诵幼》感叹：“是爱是憎，本容不得你做主。”
　　爱情学家说：热恋中人常失去大部分的判断能力，爱的火焰使人看不到对方的缺点。
　　贪爱会像植物生长一样生长、繁殖、增多，并产生种子，形成难以摆脱的贪爱习气。
　　贪爱的满足，也如饮酒吸毒，会形成对所爱者强烈的依赖性，失去各自的独立性，并对对方的爱永远也不感满足。
　　3、由爱造业，因业受报。因贪爱偷情、邪淫、施暴、争斗、谋杀，为爱而导致家 庭不和、朋友反目，乃至为爱而偷盗、抢劫、贪污、受贿、诈骗，因此破财丢官、身败名裂、身陷囹圄、丧命失国，是从古及今上演不完的人间活剧。爱情被世人歌 颂为崇高美好甚而神圣的感情，裴多斐诗云：“生命诚可爱，爱情价更高。”但爱情毕竟以具有渴爱性、占有欲的欢爱为基础，故难免带有或多或少的污染性。
　哪对爱侣、夫妻，也免不了因爱而思念、怨恨、猜疑、误会、忧虑、焦急、悲伤等苦，有人将爱情比喻为一颗酸、甜、苦、辣诸味俱备的怪味豆。
　　《爱 情心理学发现：相爱者之间的嫉恨与爱情的深度成正比。情人之间，爱得越是深，在悖逆、情变时也就恨得越深，由此而发生的情杀案件时有所闻。情人们往往称对 方为“怨家”，意味与爱同时有一种难以摆脱的怨仇心理。星云大师《谈情说爱》说：爱与恨是对难兄难弟，几乎常形影不离，爱得不好，会成为恨。
　　爱憎之间的这种滑稽的互变关系，乃由“凡有对法不相舍离”（互为矛盾对立关系的双方不得相离）的缘起法则所决定。爱、憎既然是对立面的统一，便互相依存不得分离，爱不得回报、满足时，便会转化为恨。
　　 一 切唯心所现，业力所限：母猪在公猪眼中是大美人，公猪在母猪眼中是白马王子；人粪在狗眼中是美味，屎尿在蛆蝇眼中是游泳池。见了一只母猴子，你若是一只公 猴子，就觉得是美女；见了凡间妇，你若是凡间有淫欲习气的人，就觉得是美女。一切都无实体可得，一切都是虚妄，一切不可得。一切近看与远看都不一样，得到 时与追求时不一样，实现时与盼望时不一样，成了自己的时与未得到时、汲汲以求时不一样，天天在一起时与偶尔接触时不一样，结婚后与恋爱时不一样……一切只 是幻觉、妄情而已，不要被它骗了。拼命追求到的美女，几年后成了臃肿不堪的黄脸婆——这美女不是假的是什么？所贪恋的人，不过是粪器死猪肠，最后终是一堆 枯骨。变迁不住的就是假的，就无可把捉，不可得。就像在集市上买了几条鱼，拿回家变成了毒蛇一样。世间一切都是无常的，没有一样是靠得住的。色是刮骨的钢 刀，秀色是勾魂鬼，夺命刀。色丵欲是“需要”吗？得到美色是好事吗？美色、色丵欲使人骨髓枯竭、精神恍惚、众叛亲离，孤苦伶仃，这也都是你喜欢的、你需要 的吗？
　　我们再来进一步地研究贪爱的根源
　　贪爱由无明产生，什么是无明，就是我见深重，人们意识深处一直执着的这个“我见”，即是凡夫流转的生死根本。
　　美色从根本上讲是人们被五蕴（眼耳鼻舌身）劫持产生的幻觉。在爱河内漂流的众生,没有时间仔细观察思惟，所以会沉迷其中无法自拔。
　　比方说我们用不同显微镜观察同一物体，用光学显微镜可以观察到细菌，用电子显微镜可以观察到分子，用透射式电子显微镜又可以观察到原子。
       近视程度,往正确方向看,以及光线明暗等等。这些因缘聚合产生了美色这个果。美色其存在主要依赖于观察者感知器官的构造及其感知的方式，如我们换用显微镜来观察美女，那么将看到完全不同的景象，美色的产生具相对性、局限性、虚妄性。
　　同一感知对象，因感知器官的不同，所得相便有异。如天空云块间阴阳电的击荡， 由眼观之则为闪电，由耳闻之则为雷声，且雷声还在闪电之后。同一种红色，常人见为红色，色盲人则见为黑紫等色。同一种阳光，在人眼中和猫头鹰眼中的相状肯 定会大有不同。同一对象既然在不同的认识形式中现为不同的相，当知其相皆非本然真相。佛法讲色既是空，空既是色，感知器官感知不到者，非必为无，如人眼视 觉阀阈之外的紫外线、x光等，虽不可见，却非无实体，见有为无，亦属虚妄。关于感知经验的主观性、相对性、局限性，近现代各家哲学、心理学，几乎无不承 认。
　　人生之所以有苦，是因真假颠倒。把假的看成真的，去争执、去计较。
　　现在我们清楚了，世间美色不过是虚妄幻觉，欲望由虚妄产生，虚妄的东西必定是无常的，痛苦的，现代社会恶风淫行炽盛，人们的内心成了外在躯壳的奴隶，理智被情欲所控制。殊不知，一切不明智的行为，都是违背天道，将受到惩罚的。
　　善与恶的问题，最为诸家伦理学所重视。所谓善，指能使自他得今生、后世、究竟 的利乐者，反之则为恶、不善。唯识学心所法中的“善心所法”，包括信、惭、愧、精进、不害等十一种心理功能，其中惭，愧二法，被强调为转恶为善之本，经中 称“惭耻之服，最为庄严”，无惭无愧，被佛陀斥为畜生，意谓这种人丧失了应有的人性。心所法中属于恶的，分烦恼与随烦恼两类，烦恼，意谓恼乱身心不得安 宁，有贪、瞋、痴、慢、疑、恶见六根本烦恼。随烦恼，即副烦恼，有忿、恨、覆（掩饰过错）、恼、嫉、悭、骄、无惭、无愧、懈怠、放逸、失念等二十种。善与 恶、情与理、向上与向下三类矛盾，在人性中诸矛盾中最为根本，由此派生出佛典中常说的染与净、迷与悟、烦恼与菩提、明与无明等矛盾。这些矛盾，是导致人们 各种内心冲突和社会矛盾的根源，是诸家伦理学所着力探讨的重大问题。
　　理（理性、理智）与情（妄情、人欲）的矛盾，较善恶矛盾更深一层，为人性中一 对最为根本的矛盾。人类有先天的贪、瞋、痴、慢、疑等烦恼、随烦恼的因种，有先天的本能性自我执着，表现出自私自利的本性，遇社会生活之外缘，贪着财色名 位而希图占有，难免出生种种与世俗伦理、宗教信条相悖的人欲，当人欲胜于理性时，便会导致杀、盗、淫、妄等侵犯他人和公众利益的罪恶行为，造就今生后世的 恶报果。
　　人欲妄情，往往出于本能，佛学谓之“俱生”（与生俱来）、“性妄”（本性）， 它们发自深心，带有不自主性，与理性形成尖锐矛盾。儒家理学宣扬以天理胜人欲，但儒者们也往往有人欲难胜天理之时，知、行相悖，被人讥为“假道学”。学佛 修道者，也往往苦于烦恼难断，人欲难除，被烦恼所恼，甚至有被烦恼战胜理智而破戒、着魔者。
　　向上与向下的矛盾，指人类本性中有佛学所说心所法中“欲”（意欲、欲望）的不 息跃动，有意志力，这是人生命活动的重要特性。意欲与意志力，随各人心识中的善恶因种、情理矛盾，及社会、文化外缘的制约影响，既有可能随顺理性与善，出 生向上的追求，追求无我的高深境界，无私的行为准则从而出生佛学所说精进、不放逸等善心所法，成为修道学佛的动力；也可能随顺贪欲与恶，沉沦于向下的追 求，对低层次的生物性欲望的满足没有限度，被物欲所蒙蔽,所操控,心灵彻底被腐蚀,不得安宁,不得自由,耽溺酒色，贪名利权位，不择手段地扩张私我的占有 欲，乃至营私舞弊、贪赃枉法、偷劫诈骗、吸毒贩毒，灭绝人性，无所不为，被世人斥为衣冠禽兽，谓其丧失了应有的人性。
　　实际上，这种向下的欲求，虽可归咎于社会经济结构、生活方式、政治制度、文化 教育等外缘，但若人性中无先天的因种，亦难以形成恶业的现行。对于人性中这种向上与向下的矛盾，歌德《浮士德》第一部通过浮士德心中的两种精神的斗争，予 以揭示：一个沉溺在迷离的爱欲之中，执拗地固执着这个尘世；另一个猛烈地要离去凡尘，向那崇高的灵的境界飞驰。在未断烦恼的佛弟子心中，这两种精神的斗争 往往也很激烈。对于人性中的矛盾，基督教“人一半是天使，一半是野兽”的说法，可谓相当精辟深刻。一半是天使，意谓人因具有理性、灵性，有超越人欲的向上 追求之本性；一半是野兽，意谓人因其动物性的躯体和生活方式，有人欲和向下沦堕的本性。人性中的这种矛盾，基督教又称为圣灵之性与魔鬼之性的矛盾。
　　正因为人类本性中存在着矛盾冲突，所以人类社会从来便充满了善与恶等的矛盾斗 争，历史舞台上扮演着唱不完的正义与奸邪、智慧与阴谋、光明与黑暗、道德与堕落、进步与反动等斗争的活剧，现实生活中处处都可见到人性正面光明的放射和人 性负面污秽的肮脏。因为人性中有善性、理性、向上性的正面，故历来有代表人性正面的社会伦理、宗教信仰等，发挥着社会教化的作用，力图创造强缘，促使人性 正面的光辉发射，使社会文明、世界和平，人们的精神境界得以提高，人性负面的消极、破坏作用被抑制。
　　但由于人本性中毕竟有恶性、破坏性、向下性的负面，人的生活方式和人类创造的 财富总是提供诱引人向下沦坠的外缘，所以尽管贤哲们在不断地立言说教，宗教家们在虔诚地劝化感化，社会文化用各种方式不断地灌输正面教化的信息，政治法律 在力图制止罪恶的破坏性行为，但代表人性负面的种种罪恶与堕落，仍旧在频频出现，至多只是在一定程度上被抑制，出现较少而已，到今天为止，还没有哪一个社 会教化体系和政治制度可以彻底消灭人间的阴暗面、丑恶面。即使在原始的共产社会，部落成员们可能有在今天看来颇为高尚的道德，出现过先秦道家们所向往歌颂 的羲皇之世，但即便在那个时代，但即便在那个时代，部落、种族间争夺厮杀之残酷，大概也要超过动物群之间的争斗。中国远古有黄帝血战蚩尤之传述，今日地球 上尚可看到生番食人的太古遗风。就是在物质财富相当丰足、科学文化高度发达的现代社会，人性负面的创造物，并没比古代减少。扒偷劫盗、谋杀诈骗、作奸犯 科、贪污受贿、贩毒吸毒、道德沦丧、纵欲无度等丑恶现象，在哪片国土上都远未被消灭，战争的残酷性和规模，远远超过了古代。科学、财富、社会进步，不但无 力消灭人性中那兽性的、破坏性的负面，而且还能起放纵、诱长人性负面的消极作用或副作用，使人逐物不返、沉迷不觉。
　　四、戒邪淫
　　对现代人来讲,要求戒色戒淫那是非常不切实际的,男大当婚女大当嫁，婚后男女 之事，因为有规范，进行过程中，心态是坦然的，一旦经历过多次之后，很多人会觉得男女之事，不过如此。而淫之所以成为习气就在于妄想，男女之事本身给人带 来的快乐并不很多，但是妄想带来的快乐占了绝大部分。所以，红楼梦中有句经典的话：“娶一个天仙来，也不过三夜五夜，也就撂在脖子后头了。”直接说明男女 相交的快乐其实并不很大。几次就令人不感兴趣了。但是由于认为的妄想，就附加了很多妄想之乐，比如：新鲜感，偷占便宜的感觉等等，所以才有了“妻不如妾， 妾不如偷”的邪淫妄想。
　　对于手淫来说，对自身的危害胜过夫妻房事，因为夫妻房事是在现实中进行的，事情能带来多少快乐，是现实感受到的，现实中的房事，不会给人带来很长久的痴迷，一段时间之后，就淡了，就像肥皂泡破了，也就知道是假的了。
　　而手淫，是在妄想中进行的，比夫妻房事更加虚妄，所得到的快乐更假，但是也因此掩盖了男女之事本身的真相，就像一个没有戳破的肥皂泡，一直迷惑人。
　　青少年在发育期就开始手淫的话，会造成身体发育的严重不良，发育的停滞和畸形。身高成长会严重受限，身材矮小，身体瘦弱或者虚胖。
　　相由心生，手淫的人，那种的猥亵和下贱的气场，让人一见就会厌恶和反感，以这样的外表在学校和社会上，怎么样去混！？！？你连给对方一个良好的第一印象都办不到，那可想而知以后你那惨淡杯具的人际关系了……
　　经常手淫的你，会渐渐的发现自己的运气变得极为的糟糕和诡异，虽然运气这东西 没法很直观的说出来。但是，手淫的你会发现自己总是莫名其妙的倒霉，莫名其妙地丧失很多大大小小的机会，若你还执迷不悟的话，就是你这辈子倒霉透顶，多灾 多难，贫困潦倒，下贱愚蠢，一事无成，体弱多病，挫折不断的开始。
　　那些经常手淫的人，你会发现好的事情喜庆的事很少很少会轮到你，倒霉破财的事情却一件件准确地发生在你的身上。你还会发现经常背莫名其妙的黑锅，被人陷害和欺负。进而在与别人的各种的激烈竞争之中输的一塌糊涂。
　　手淫不但会损伤身体的动力，而且会损伤情志，令人精神萎靡，意志薄弱，犹豫不决，优柔寡断，暴躁乖戾，多疑恐惧。遇事或躁进，或退缩，缺少耐心与恒心，以及必胜的信心和勇气。这都是精虚不能化气的结果。所以手淫者的事业和学业就必然是一败涂地了。
　　笔者有过一段长期的手淫、意淫史，现在追悔痛恨不已。(本文由多篇戒淫文选编而成,事例是真实的,但前后人物不同,敬请谅解)
　　以前看《寿康宝鉴》说邪..淫的果报，当时看了觉得很可怕，但放下后就忘记了，不以为然。青春期嘛，时常经不住诱惑，在网上浏览色..情图片，故事什么的，都是十分色..情的东西！越看越上瘾，时不时都要看看，当时心里想：只要不去做，不伤害别人，好像没什么大碍。
　　这种错误的思想一直延续着，殊不知无形中折损自己多少的德行和福报啊！真是太 可怕了，一位很好的朋友告诉过我说：意淫手淫的话，会非常的背！就是十分倒霉！我就那么一听，没往心里去。后来的经历让我真的理解了：我今年大四，上半年 原本找到一份不错的工作，就业协议都签了，是办公室的职位。回到学校后，很是懈怠而狂妄，因为自己有电脑，黄色的东西看得更是疯狂了，网络上啥都去浏览， 还津津有味，出门的话，看见女生就会产生邪。。淫的念头，自己就跟个白痴一样。就在沉迷的过程中，没过多久，单位打来电话说，我的学历不够硬，原本办公室 的职位现在变成了工人的职位，是下车间做苦力的活！我听了这个消息快崩溃了，本科去当工人，好像太不靠谱了～生气之余，也没有办法，喝酒消愁，过了几天， 更加破罐子破摔了，还是一直看色f..情的东西，不久，单位又打来电话说，我有可能被退出单位，理由是上级领导说我的专业不需要，让我做好心理准备！我的 天哪，都大四下学期了，我一直沉浸在漂的状态中，现在还能到哪去找工作啊！我又一次的陷入了崩溃的边缘，怎么办，怎么办，整个人都快疯了，欲哭无泪！因为 单位说可能要退我，也不一定，所以我报着一线希望。渐渐开始约束自己的行为了，再没有心情看黄色小故事了。有天无意翻开《寿康宝鉴》，终于如梦初醒！！！ 原来我这样的行为叫意淫，手淫意淫都属于邪淫，因果报应是非常可怕的！会削减你一生的寿命和福禄的！
　　摘录一部分邪淫的现世恶果：
　　1.不能守护自己或他人(常有意外和疾病) 　　
2.被人怀疑 　　
3.还没做什么事情, 就谣言四起 　　
4.一切时候都心生苦恼 　　
5.精神不能集中, 不能够修学善法 　　
6.经常损失财物 　　
7.婚姻不美满　　
　　为什么会这样呢？最直观的表现是由于手淫造成钙质大量快速的流失，骨头和骨架会变得细小，你的全身的骨头都会有不同程度的畸形（视你的手淫的开始年龄，频率和次数的不同）。就会显现出鸡胸驼背，一副窝囊无能的早衰的扫帚星样子，人见人人厌恶。
　　许多人认为食色性也，性是人类的本性，是美好的，殊不知，性对许多动物都意味 着死亡，衰竭，许多种昆虫，雄性在交配后往往死亡（如苍蝇、蜂类、蟑螂，蜘蛛等），一般苍蝇都是在完成变形后2~3天就交配，之后马上死亡。我们以控制苍 蝇们的蛋白质（鲜鱼）的摄入量，即不喂鲜鱼来观察它们，发现苍蝇在没有充足的蛋白质的情况下，不发生交配行为，从而在15天的时间里，仍然没有雄性苍蝇死 亡。之后我们给它们喂食鲜鱼后，不到24小时，苍蝇即发生交配行为，之后雄性苍蝇马上死亡，许多鱼类也是在交配产卵后立即死亡，性是大自然的魔咒，有诞生 就意味着有毁灭，新生命的出生往往意味着父母的衰老，死亡，我有一个好朋友，他是一个专门从事警犭培训的好朋友，他就给我举了一个例子，在这里提供给大 家，也作为参考。什么例子呢，他发现警犬，嗅觉很灵敏，警犬在进行一次交配之后，它的嗅觉的灵敏度降低一半儿，大家注意，警犬在三次交配之后直接淘汰，没 有破案能力了。
　　祖国中医认为肾为生命之本，禀受先天父母的元气即藏于肾。肾气足则五脏六腑功 能协调，容面光泽红润，精力充沛，抵抗力强，不易生病，肾气虚则反之。为了便于理解，举个例子说明。古人认为天人合一，现代医学也证明了人的生理结构、活 动规律和大自然极其相似。例如，由于人们滥砍滥伐，造成森林覆盖面越来越小，森林失去了调节的能力。因此这些年不是旱就是涝，水土流失严重，土地沙漠化， 部分地区发生泥石流，长江、黄河的河道两边出现塌方，尤其是近几年，一些城市出现沙尘暴，给人们的生活、工作带来极大的危害。因此，只有植树造林，固沙防 风，才能避免这些危害。与此相似，人由于贪色纵欲，造成精气外泄，肾气不足，导致精神不振，腰酸腿软，体虚乏力，头昏耳鸣，口渴盗汗，睡眠质量不高，抵抗 力减弱，从而百病滋生，寿命减短。
　　因此，人应该节欲，固本培元，使自己精力旺盛，抵抗力增强，从而百病不侵，寿 命绵长。做任何事情都要符合客观规律，违背客观规律就要受到惩罚。这两个特点是我切身体会的，后来我渐渐发现，很多手淫者太多太多的特点在我身上都非常集 中和明显，不过是平时不注意罢了，比如，手淫的人，记忆力会被手淫严重的快速的消减，记忆力就像是80岁的老太太一样的脆弱和转身既忘。自然科学的科目如 数学，物理化学需要你的记忆力以供推理思维只用；而文科的科目如历史，政治，语文还有英语，对于记忆力的要求更是不用我说。手淫和意淫的时候，你的记忆力 也在被疯狂的毁坏，那样的话，记英文的单词都会感到万分的吃力，甚至会在人际交往的时候根本就记不清对方的名字！比如，手淫的人，心智的发育会严重的滞后 和迟缓。根本就不会为人处事，悲哀的发现自己的人际关系是一塌糊涂。手淫患者，人际交往的技巧和手腕手段几乎没有，在处理各种的朋友社会关系的时候所表现 出来的心智就像是小孩子一样的幼稚和‘天真’，再说的直白一些，所谓的‘天’真就是傻子一样；比如，气质会因为手淫变得猥亵和下流，无论你的气质曾经是多 么的阳光和高贵。实际上，说的直白一些的话，手淫的人根本就不配气质这两个字。手淫的人，内心和思想肮脏和下流，而容貌和气质主要是由你的思想和思维还有 智慧决定的。相由心生，手淫的人，那种的猥亵和下贱的气场，让人一见就会厌恶和反感，手淫的你，以这样的外表在学校和社会上，怎么样去混！？！？连给对方 一个良好的第一印象都办不到，更别提那惨淡杯具的人际关系了，年轻手淫者消耗了褪黑激素，使松果体腺萎缩。这导致了他们早衰。新陈代谢加快，比如胡子长得 快……
　　最难消除的就是人的意淫（意淫就是在心里想象淫丵乱的事情，比如看见漂亮的女人、男人就生起邪念，想把她占有）。

意淫是由扎根于人意识中的淫念产生的（前面的身、口两种行为也是由淫念产生的）。意淫时有时无，随境而生，随境而灭。产生时人们往往沉湎于其中而不能自 拔，不能自警；消除时了无可得，无人知道，因此心安理得，意志薄弱的人常常会沉湎于此。有的人可能产生过羞耻心和恐惧感，但转瞬即逝。同时有的人认为我只 是想一想而已，又没有做什么事，也没有危害到别人，有什么关系。这就会很容易让人自我放纵，意识不到意淫的危害性。
　　近代叱咤风云的毛主席，年轻时在日记中写到“戒淫也。淫为万恶本，而意淫之为害、比实事尤甚，当懔懔然如在深渊，若履薄冰。”《与瓮止园书》
　　意淫对人的危害非常大。如果经常放纵自己，产生意淫时不去抵制它、消除它，长此以往淫念就会在意识中深深地扎下根，
　　美国社会学家将色情产品喻为“高级骸落因”， 因为人们容易对色情产品上瘾，而结果则是有害无利。美国人的研究显示，色情产品并没有提高人们的生活的质量，反而造成人的身体功能紊乱。色情产品并没有教育意义，它们只会扭曲人们心灵，使人的思想变的肮脏、恶毒。
　　越来越多的社会学家注意到，色情产品还在婚姻生活中扮演了“第三者”的角色。美国至少有25%的色情产品消费者在情感关系上出现了问题，不少婚姻破裂的案例是因为丈夫沉迷网络色情、从而对妻子疏远导致的。
　　色情产品会使人的思想越来越肮脏下流,不管看到什么都会联想到那些色情的画面，在一些场合常常不自觉就会用淫秽的语言表达出来,心灵会被低级的肉欲所操控,很难得到片刻安宁
　　诸葛武侯说：“非淡泊，无以明志；非宁静，无以致远。”淡泊，是说欲望少。一 切欲望，都能使人心志昏昧，而低级的欲望就更为严重了。宁静是指心思的安定。若是心系于情欲，就没有宁静可能。所以要保存青年人聪明敏锐的脑力、活泼的精 神，应当避开这些低级的感官接触为最重要的事。孟子说：“其为人也寡欲，虽有不存焉者，寡矣。其为人也多欲，虽有存焉者，寡矣。”这句话是指清明的心志是 否存在。简单的说，一个人的嗜欲深则天机浅，物欲少则心智明。
　　只要受淫欲蒙蔽，人就会没有智慧，因为情欲与智慧相违，被淫欲牵引蒙蔽，人的 心量变得如针眼般小，在这种状态中，人的智慧是无法开展的。人类的智慧境界，只有在宁静的状态中才会出现，绝不可能以纵欲而现前，　在邪思妄想当中，人的 心力无法集中，不必说出人头地，就连一件小事也不可能能专心处理好 。
　　与色情业斗争了40年的美国社会活动家约翰.哈默认为：“色情产品不仅能毁掉一个家庭，还能从生理上摧毁人的大脑组织，因为色情产品能够‘进入’人们意志无法控制的深度，到了那里，没人能挽救得了。”
　　如果长期浏览色情信息不断刺激自己的身体,将给人带来意想不到的后果，繁殖系 统就会逐渐支配人的大脑,人就会渐渐彻底沦为性器官的奴隶，头脑只剩下交配的欲望，常常寝食难安，无时无刻不被性欲折磨，手淫将会越来越粗重,越来越变 态，性取向也会往变态发展,到最后人性就会完全丧失,所有肮脏的事情都会不由自主的浮现在脑海里,这时这个人彻底废了,这种人死后一定会投胎到地狱当中。
　　所以，我自己告诉自己，一定要戒掉手淫和意淫，并且要终生戒！由于真正明白了其中危害，我戒除的过程还算顺利，先从远离意淫下手，心情坦然阳光，手淫自然就断除了，几年下来，我发现了我的生活竟然发生了翻天覆地的变化！
　　一是精气足，声音洪亮，精神矍铄，双目炯炯有神，头脑清晰明快，记忆力显著增强。同时健康已被我掌握住了，这是不言而喻的，更重要的是获得了强大的自信，人的精神状态佳了。相信自己会越来越健康，越来越帅气。
　　二是运气变好！这个只有自己体会得到的，我考研有一门成绩很低，很幸运上线了。成为了预备党员，大学里成为预备党员比成为入党积极分子难多了吧。去听一个公务员班的宣传，现场300个人抽两个送免费5天的公务员培训抽中了我和一个女生。
　　三是心神宁定！无论遇到什么事都能做到心不乱不躁不慌。拥有了强大的自信，同 时处世又谦虚待人。《论语》中说：君子敬而无失，与人恭而有礼，四海之内皆兄弟也！现在心能静下来，毕业了还和有些同学住在一起，他们一天到晚上网，通宵 之类的，而我看书，看教材，练字，都搞得下去。一次被导师狠狠骂了一顿，当时有点感触，走出办公室就没什么了，不会给我留下阴影，没什么事能太多的影响我 的情绪了，每天都不慌不忙循序渐进的做事。
　　四是为人处是坦然自在。在我戒之前，那时看到女生会有各种淫念那个时候，明显 感觉自己正气不足，老感觉委琐卑下。而如今远离手淫和意淫后几年后，在女生面前正气很足，不管是在多么高贵多么有本事的女生面前，都不会自卑，女人缘越来 越好，因为现在就有这样的自信！真正的男人，就会慢慢陪养出来。而女人最欣赏的，不就是男人这个自信吗？等等等等……好处都说不过来了呵呵
　　亲爱的朋友，我想说的是，爱与温暖是可以传递的，我们每天，是给家人，朋友， 同事，社会，带去阳光还是带去冰霜？若成天阴沉着脸，那看到你的人，自然也会退避三舍，怎么可能有一个和乐的氛围呢？所以从当下就开始改变生活，改变环 境，虽然还只是一个学生，仍在学习，并没有什么钱财去做什么大事，却很实实在在的进步。一个人通过戒色，进而找到生命中有意义的事去做；想要飞的高，就要 把地平线上的一些龌龊事忘掉！人生真正幸福的源泉，在自己付出的时候，还能有益于家庭、社会，那时人生中的乐事。因此，我们要将心放在那些有意义的利益大 众的事业上，去创造人生的辉煌。生活的明媚，需要自己争取。男子汗大丈夫，养足精气，心中才有底气，有了底气，才能做到大气，胸藏大气者，才能向雄鹰一样 翱翱
       如果内心攀缘于鼻，贪著香气，则会流转各个境界，闻遍无穷的腐臭之气，最恐怖就是肉欲了，内心贪著细软，则会流转到热铁寒冰的境界中去，也就是会投胎到地狱中，下面谈谈同性恋的问题，下面把贪淫分为五个档次：
　　1，修行人，彻底断绝色欲,无肉体欲望烦恼亦无淫心,有可能得到禅定，获得禅乐，得到很多空灵自在的快乐。
2，贤人，为繁衍后代结婚生子，夫妻和睦，不邪淫。
3，普通好色，贪恋视觉，味觉，听觉，这类人追求妻子，喜欢有气质的，属于较低程度的贪恋，执著不是很深，讲伦理，但可能多几个妻子。
4，动物类，贪恋气味，或是体型之类的，妻子很多，不讲伦理。
5，同性恋，完全为生殖器控制，不分别气味，听觉，体型，伦理，满脑子都是畜生不如的肮脏想法，基本无可救药，死后直入地狱。事实上同性恋的产生主要有两 个原因，色情泛滥，长期浏览色情信息，性器官被长期刺激，激素分泌失调，大脑里淫念越来越厚重，渐渐淡忘了其他四种感官，只剩一堆肮脏的念头，见到什么都 与XX联系起来，由轻度到重度，再到无可救药，一步步发展，第二个原因就是缺乏运动，饱暖思淫，每天做大量体力活动劳动，远离色情的东西，避免受到刺激， 这样可能有所好转。
　　邪淫之毒，渗透深广，有目共睹。实堪称无形伤身剑，残忍杀人刀，慢性之毒药， 吸精抽髓之隐形鸦片！邪毒暗流滋生，使人间正气衰节，淫风横行。邪淫纵欲之人都心执“人不风流枉青春”之歪理邪说，放纵己身，沉沦堕落于肉欲淫海之中，难 以自拨！笔者劝深具善根之人，远离淫祸，走向身心健康的光明之路。

淨土宗

 佛陀教學，善巧方便，隨眾生根機，應病與藥。佛在《大集經》中告訴我們，「正法時期，戒律成就」，佛滅度後的第一個一千年，此時期教法住世，依教法 修行，持戒就能證果；「像法時期，禪定成就」，佛滅度後的第二個一千年，此時期雖有教法，但單靠持戒不能證果，還需要修定；「末法時期，淨土成就」，末法 一萬年，此時期眾生，根機漸次低下，加上外有誘惑，內有煩惱，因此，想要修行證果，愈來愈困難。佛陀慈悲，為生在末法時期的我們，指出淨土這條明路，一條 「萬修萬人去」的歸路。
　　釋迦牟尼佛說法四十九年，講經三百餘會，幾乎每一會都提到淨宗的殊勝。佛所說的一切經，最後都匯歸到《華嚴經》，而《華嚴經》末後則以普賢菩薩十大願王導歸極樂，足見極樂世界是修行最圓滿、最究竟之皈依處，而淨土法門則是整個《大藏經》的歸宿。

　　「淨土宗」係因專修往生阿彌陀佛淨土法門，故名。因其始祖慧遠曾在廬山建立蓮社提倡往生淨土，故又稱蓮宗。實際創立者為唐代善導。歷代祖師並無 前後傳承法統，均為後人據其弘揚淨土的貢獻推戴而來。按近代印光所撰《蓮宗十二祖贊》，以慧遠、善導、承遠、法照、少康、延壽、省常、祩宏、智旭、行策、 實賢、際醒為蓮宗十二祖。前九祖和《蓮宗九祖傳略》大致相同。後印光也被其門下推為第十三祖。

勸發菩提心文

勸發菩提心文

不 肖，愚下凡夫僧實賢，泣血稽顙，哀告現前大眾，及當世淨信男女等，惟願慈悲，少加聽察。嘗聞入道要門，發心為首；修行急務，立願居先。願立則眾生可度，心 發則佛道堪成。苟不發廣大心，立堅固願，則縱經塵劫，依然還在輪迴；雖有修行，總是徒勞辛苦，故華嚴經云：『忘失菩提心，修諸善法，是名魔業』。忘失尚 爾，況未發乎？故知欲學如來乘，必先具發菩薩願，不可緩也。

然 心願差別，其相乃多；若不指陳，如何趨向？今為大眾略而言之。相有其八：所謂邪正真偽大小偏圓是也。云何名為邪正真偽大小偏圓耶？世有行人，一向修行，不 究自心，但知外務：或求利養，或好名聞，或貪現世欲樂，或望未來果報。如是發心，名之為邪。既不求利養名聞，又不貪欲樂果報，唯為生死，為菩提。如是發 心，名之為正。念念上求佛道，心心下化眾生。聞佛道長遠，不生退怯；觀眾生難度，不生厭倦。如登萬仞之山，必窮其頂；如上九層之塔，必造其顛。如是發心， 名之為真。有罪不懺，有過不除，內濁外清，始勤終怠。雖有好心，多為名利之所夾雜；雖有善法，復為罪業之所染污。如是發心，名之為偽。眾生界盡，我願方 盡；菩提道成，我願方成。如是發心，名之為大。觀三界如牢獄，視生死如怨家；但期自度，不欲度人。如是發心，名之為小。若於心外見有眾生，及以佛道，願度 願成；功勛不忘，知見不泯。如是發心，名之為偏。若知自性是眾生，故願度脫。自性是佛道，故願成就。不見一法，離心別有；以虛空之心，發虛空之願，行虛空 之行，證虛空之果，亦無虛空之相可得。如是發心，名之為圓。知此八種差別，則知審察；知審察，則知去取；知去取，則可發心。云何審察？謂我所發心，於此八 中，為邪、為正？為真、為偽？為大、為小？為偏、為圓？云何去取？所謂去邪、去偽、去小、去偏，取正、取真、取大、取圓；如此發心，方得名為真正發菩提心 也。

此菩提心，諸善中王；必有因緣，方得發起。今言因緣，略有十種。何等為十？一者念佛重恩故。二者念父母恩故。三者念師長恩故。四者念施主恩故。五者念眾生恩故。六者念生死苦故。七者尊重己靈故。八者懺悔業障故。九者求生淨土故。十者為念正法得久住故。

云 何念佛重恩？謂我釋迦如來最初發心，為我等故，行菩薩道，經無量劫，備受諸苦。我造業時，佛則哀憐，方便教化；而我愚癡，不知信受。我墮地獄，佛復悲痛， 欲代我苦；而我業重，不能救拔。我生人道，佛以方便，令種善根，世世生生，隨逐於我，心無暫捨。佛初出世，我尚沈淪；今得人身，佛已滅度。何罪而生末法？ 何福而預出家？何障而不見金身？何幸而躬逢舍利？如是思惟，向使不種善根，何以得聞佛法？不聞佛法，焉知常受佛恩？此恩此德，丘山難喻。自非發廣大心，行 菩薩道，建立佛法，救度眾生；縱使粉身碎骨，豈能酬答？是為發菩提心第一因緣也。

云 何念父母恩？哀哀父母，生我劬勞。十月三年，懷胎乳哺；推乾去濕，嚥苦吐甘，才得成人。指望紹繼門風，供承祭祀。今我等既已出家，濫稱釋子，忝號沙門。甘 旨不供，祭掃不給；生不能養其口體，死不能導其神靈。於世間則為大損，於出世又無實益；兩途既失，重罪難逃。如是思惟，惟有百劫千生，常行佛道；十方三 世，普度眾生。則不惟一生父母，生生父母，俱蒙拔濟；不惟一人父母，人人父母，盡可超升。是為發菩提心第二因緣也。

云 何念師長恩？父母雖能生育我身，若無世間師長，則不知禮義；若無出世師長，則不解佛法。不知禮義，則同於異類；不解佛法，則何異俗人？今我等粗知禮義，略 解佛法，袈裟被體，戒品沾身；此之重恩，從師長得。若求小果，僅能自利；今為大乘，普願利人，則世出世間二種師長，俱蒙利益。是為發菩提心第三因緣也。

云 何念施主恩？謂我等今者，日用所資，並非己有。二時粥飯，四季衣裳，疾病所需，身口所費，此皆出自他力，將為我用。彼則竭力躬耕，尚難餬口；我則安坐受 食，猶不稱心。彼則紡織不已，猶自艱難；我則安服有餘，甯知愛惜？彼則蓽門蓬戶，擾攘終身；我則廣宇閒庭，悠游卒歲。以彼勞而供我逸，於心安乎？將他利而 潤己身，於理順乎？自非悲智雙運，福慧二嚴，檀信沾恩，眾生受賜，則粒米寸絲，酬償有分，惡報難逃。是為發菩提心第四因緣也。

云 何念眾生恩？謂我與眾生，從曠劫來，世世生生，互為父母，彼此有恩。今雖隔世昏迷，互不相識；以理推之，豈無報效？今之披毛帶角，安知非昔為其子乎？今之 蝡動蜎飛，安知不曾為我父乎？每見幼離父母，長而容貌都忘；何況宿世親緣，今則張王難記。彼其號呼於地獄之下，宛轉於餓鬼之中，苦痛誰知？饑虛安訴？我雖 不見不聞，彼必求拯求濟。非經不能陳此事，非佛不能道此言；彼邪見人，何足以知此？是故菩薩觀於螻蟻，皆是過去父母，未來諸佛；常思利益，念報其恩。是為 發菩提心第五因緣也。

云 何念生死苦？謂我與眾生，從曠劫來，常在生死，未得解脫。人間天上，此界他方，出沒萬端，升沈片刻。俄焉而天，俄焉而人，俄焉而地獄、畜生、餓鬼。黑門朝 出而暮還，鐵窟暫離而又入。登刀山也，則舉體無完膚；攀劍樹也，則方寸皆割裂。熱鐵不除饑，吞之則肝腸盡爛；烊銅難療渴，飲之則骨肉都糜。利鋸解之，則斷 而復續；巧風吹之，則死已還生。猛火城中，忍聽叫嗥之慘；煎熬盤裏，但聞苦痛之聲。冰凍始凝，則狀似青蓮蕊結；血肉既裂，則身如紅藕華開。一夜死生，地下 每經萬遍；一朝苦痛，人間已過百年。頻煩獄卒疲勞，誰信閻翁教誡？受時知苦，雖悔恨以何追？脫已還忘，其作業也如故！鞭驢出血，誰知吾母之悲？牽豕就屠， 焉識乃翁之痛？食其子而不知，文王尚爾；啖其親而未識，凡類皆然！當年恩愛，今作怨家；昔日寇仇，今成骨肉。昔為母而今為婦，舊是翁而新作夫。宿命知之， 則可羞可恥；天眼視之，則可笑可憐。糞穢叢中，十月包藏難過；膿血道裏，一時倒下可憐。少也何知，東西莫辨；長而有識，貪欲便生。須臾而老病相尋，迅速而 無常又至。風火交煎，神識於中潰亂；精血既竭，皮肉自外乾枯。無一毛而不被鍼鑽，有一竅而皆從刀割。龜之將烹，其脫殼也猶易；神之欲謝，其去體也倍難。心 無常主，類商賈而處處奔馳；身無定形，似房屋而頻頻遷徙。大千塵點，難窮往返之身；四海波濤，孰計別離之淚？峨峨積骨，過彼崇山；莽莽橫屍，多於大地！向 使不聞佛語，此事誰見誰聞？未睹佛經，此理焉知焉覺？其或依前貪戀，仍舊癡迷；祇恐萬劫千生，一錯百錯。人身難得而易失，良時易往而難追。道路冥冥，別離 長久；三途惡報，還自受之。痛不可言，誰當相代？興言及此，能不寒心？是故宜應斷生死流，出愛欲海；自他兼濟，彼岸同登。曠劫殊勛，在此一舉。是為發菩提 心第六因緣也。

云 何尊重己靈？謂我現前一心，直下與釋迦如來無二無別；云何世尊無量劫來早成正覺，而我等昏迷顛倒，尚做凡夫？又，佛世尊則具有無量神通智慧，功德莊嚴；而 我等則但有無量業繫煩惱，生死纏縛。心性是一，迷悟天淵；靜言思之，豈不可恥？譬如無價寶珠，沒在淤泥；視同瓦礫，不加愛重。是故宜應以無量善法，對治煩 惱。修德有功，則性德方顯；如珠被濯，懸在高幢。洞達光明，映蔽一切；可謂不孤佛化，不負己靈。是為發菩提心第七因緣也。

云 何懺悔業障？經言：犯一吉羅，如四天王壽五百歲，墮泥犁中。吉羅小罪，尚獲此報；何況重罪，其報難言！今我等日用之中，一舉一動，恆違戒律；一餐一水，頻 犯尸羅。一日所犯，亦應無量；何況終身歷劫，所起之罪，更不可言矣。且以五戒言之，十人九犯，少露多藏。五戒名為優婆塞戒，尚不具足；何況沙彌、比丘、菩 薩等戒，又不必言矣。問其名，則曰我比丘也；問其實，則尚不足為優婆塞也，豈不可愧哉！當知佛戒不受則已，受則不可毀犯；不犯則已，犯則終必墮落。若非自 愍愍他，自傷傷他，身口併切，聲淚俱下，普與眾生，求哀懺悔，則千生萬劫，惡報難逃。是為發菩提心第八因緣也。

云 何求生淨土？謂在此土修行，其進道也難；彼土往生，其成佛也易。易故一生可致，難故累劫未成。是以往聖前賢，人人趣向；千經萬論，處處指歸。末世修行，無 越於此。然經稱少善不生，多福乃致。言多福，則莫若執持名號；言多善，則莫若發廣大心。是以暫持聖號，勝於布施百年；一發大心，超過修行歷劫。蓋念佛本期 作佛；大心不發，則雖念奚為？發心原為修行；淨土不生，則雖發易退。是則下菩提種，耕以念佛之犁。道果自然增長；乘大願船，入於淨土之海，西方決定往生。 是為發菩提心第九因緣也。

云 何令正法久住？謂我世尊，無量劫來，為我等故，修菩提道，難行能行，難忍能忍，因圓果滿。遂致成佛。既成佛已，化緣周訖，入於涅槃。正法像法，皆已滅盡； 僅存末法，有教無人。邪正不分，是非莫辨；競爭人我，盡逐利名。舉目滔滔，天下皆是。不知佛是何人？法是何義？僧是何名？衰殘至此，殆不忍言；每一思及， 不覺淚下！我為佛子，不能報恩。內無益於己，外無益於人；生無益於時，死無益於後。天雖高，不能覆我；地雖厚，不能載我。極重罪人，非我而誰？由是痛不可 忍，計無所出。頓忘鄙陋，忽發大心；雖不能挽回末運於此時，決當圖護持正法於來世。是故偕諸善友，同到道場；述為懺摩，建茲法會。發四十八之大願，願願度 生；期百千劫之深心，心心作佛。從於今日，盡未來際；畢此一形，誓歸安養。既登九品，回入娑婆；俾得佛日重輝，法門再闡。僧海澄清於此界，人民被化於東 方；劫運為之更延，正法得以久住。此則區區真實苦心。是為發菩提心第十因緣也。

如 是十緣備識，八法周知，則趣向有門，開發有地；相與得此人身，居於華夏。六根無恙，四大輕安；具有信心，幸無魔障。況今我等，又得出家，又受具戒，又遇道 場，又聞佛法，又瞻舍利，又修懺法，又值善友，又具勝緣；不於今日發此大心，更待何日？惟願大眾，愍我愚誠，憐我苦志；同立此願，同發是心。未發者今發， 已發者增長；已增長者，今令相續。勿畏難而退怯，勿視易而輕浮；勿欲速而不久長，勿懈怠而無勇猛。勿委靡而不振起，勿因循而更期待；勿因愚鈍而一向無心， 勿以根淺而自鄙無分。譬諸種樹，種久則根淺而日深；又如磨刀，磨久則刀鈍而成利。豈可因淺勿種，任其自枯？因鈍弗磨，置之無用？又，若以修行為苦，則不知 懈怠尤苦。修行則勤勞暫時，安樂永劫；懈怠則偷安一世，受苦多生。況乎以淨土為舟航，則何愁退轉？又得無生為忍力，則何慮艱難？當知地獄罪人，尚發菩提於 住劫；豈可人倫佛子，不立大願於今生？無始昏迷，往者既不可諫；而今覺悟，將來猶尚可追。然迷而未悟，固可哀憐；苟知而不行，尤為痛惜。若懼地獄之苦，則 精進自生；若念無常之速，則懈怠不起。又須以佛法為鞭策，菩友為提攜；造次弗離，終身依賴，則無退失之虞矣。勿言一念輕微，勿謂虛願無益；心真則事實，願 廣則行深。虛空非大，心王為大；金剛非堅，願力最堅。大眾誠能不棄我語，則菩提眷屬，從此聯姻；蓮社宗盟，自今締好。所願同生淨土，同見彌陀，同化眾生， 同成正覺；則安知未來三十二相，百福莊嚴，不從今日發心立願而始也。願與大眾共勉之。幸甚幸甚！

Buddha teaching 阿彌陀佛 Amituofo

My mind now is all 阿彌陀佛 Amituofo. I now use 阿彌陀佛 Amituofo to replace all my wandering thoughts. This is the very effective ways to supress the wild thoughts or evil thoughts. No wonder Buddha recommended this method 2500 years ago. According to the Buddha teaching, this word阿彌陀佛 Amituofo is the helping words that can help human beings to go pure land and end the incarnation suffering. In simple words, the simplest way to go pure land, this land call Amituofo land or Buddha blissful land. Now is the end age of Buddha teaching, we still have 9000years to go before Buddhism no longer in this world. This was the land that created by Amituofo to save human beings end the suffering, Amituofo will bring us to the pure land when we about to leave this world. The condition is that our last thought must be Amituofo and stay alert at the last moment. So now we need to practise first by reciting the word 阿彌陀佛 Amituofo. This is the perfect and simply way at this time. Hope all people who want to go pure land, do not give up and you will be there for sure.

一切法從心想生

現在我們學佛要感謝科學家，科學家把這個謎底揭穿了，讓我們明白了。那就是彌勒菩薩所說的，念頭，不要小看了，佛在經上常說，「一切法從心想生」，心想就是念頭，這個念頭一秒鐘有一千六百兆。一千六百兆分之一，你能掌握到嗎？那一個念頭就是一個生滅。生滅不可得，那就是涅槃。這一個生滅就是一個生死，一個念頭的生死，一個宇宙所有一切萬法的生滅。因為一切法都是那一念產生的，這個你一定要知道。像我們真的看電影的幻燈片一樣，鏡頭一打開，一時頓現，在銀幕上一切都出來了，依報、正報全看到了。時間多長？一千六百兆分之一秒。生滅不可得，一秒鐘已經有一千六百兆個生滅，十秒鐘有一萬六千兆的生滅，在十秒鐘。十秒很長的時間了，有一萬六千兆的生滅。不能掌握，這種速度在我們眼前，我們見不到；這音聲在我們面前，聽不到，我們的六根在這些形相面前不起作用。你把這個仔細去思惟、去觀察，你才曉得生死即涅槃，究竟了義。今天時間到了，我們就學習到此地。

Buddha teaching The four clear and decisive instructions on purity

(The four clear and decisive instructions on purity:)

Ananda straightened his robes and then, in the midst of the assembly, placed his palms together and bowed. His mind was perfectly clear, and he felt a mixture of joy and sorrow. His intent was to benefit beings of the future as he made obeisance and said to the Buddha, "Greatly Compassionate Bhagavan. I have already awakened and attained this Dharma-door for becoming a Buddha, and I can cultivate it without the slightest doubt. I have often heard the Tathagata say, 'Save others first; then save yourself. That is the aspiration of a Bodhisattva. Once your own enlightenment is perfected, then you can enlighten others. That is the way the Tathagatas respond to the world.' Although I am not yet saved, I vow to save all beings of the Dharma-ending Age.

"Bhagavan, those beings are from the Buddha's time, and there will be as many deviant teachers propounding their teachings as there are sand grains in the Ganges. I want to enable those beings to collect their thoughts and enter Samadhi. How can I cause them to reside peacefully in a Way-place, far away from exploits of demons, and be irreversible in their resolve for Bodhi?"

At that time, the Bhagavan praised Ananda in front of the whole assembly, saying, "Good indeed! How good it is that you have asked how to establish a Way-place and to rescue and protect beings who are sunk in the morass of the final age. Listen well, now, and I will tell you."

Ananda and the great assembly agreed to uphold the teaching.

The Buddha told Ananda, "You constantly hear me explain in the Vinaya that there are three decisive aspects to cultivation. That is, collecting one's thoughts constitutes the precepts; from the precepts comes Samadhi; and from Samadhi arises wisdom. These are called the Three Non-Outflow Studies. "

"Ananda, why do I call collecting one's thoughts the precepts? If beings in the six paths of any mundane world had no sexual desire, they would not have to undergo a continual succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce sexual desire, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, if they do not exterminate sexual desire, they are certain to enter demonic paths. At best, they will become demon kings; on the average, they will become members of the retinue of demons; at the lowest level, they will become female demons. These demons all have their groups of disciples. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these hordes of demons will abound, spreading like wildfire as they openly practice greed and lust, while claiming to be Good Knowing Advisors. They will cause beings to fall into the pit of love and views and lose the way to Bodhi."

"When you teach people of the world to cultivate Samadhi, they must first of all cut off the mind of sexual desire. This is the first clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not exterminate sexual desire, they are like someone who cooks sand hoping to get rice. After hundreds of thousands of eons, it will still just be hot sand. Why? It wasn't rice to begin with; it was only sand. If you seek the Buddha's wonderful fruition with a body of sexual desire, then even if you attain a wonderful awakening, it is still based on sexual desire. With sexual desire at the source, you will revolve in the three paths and not be able to get out. Which road will you take to cultivate and be certified to the Tathagata's Nirvana? You must exterminate the sexual desire which is intrinsic to both body and mind, then get rid of even the aspect of extermination. At that point you have some hope of attaining the Buddha's Bodhi. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of killing, they would not have to a undergo a continual succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of killing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, they are certain to enter the path of spirits if they do not cease killing. At best, they will become ghosts of great strength; on the average, they will become flying yakshas, ghost leaders, or the like; at the lowest level, they will become earth-bound rakshasas. These ghosts and spirits all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these hordes of ghosts and spirits will abound, spreading like wildfire as they argue that eating meat will bring one to the Bodhi Way. Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is actually a transformation brought into being by my spiritual powers. It basically has no life-force. You Brahmans live in a climate so hot and humid, and on such sandy and rocky land, that vegetables will not grow; therefore, I have had to assist you with spiritual powers and compassion. Because of this magnanimous kindness and compassion, this so-called meat suits your taste. After my extinction, how can those who eat the flesh of beings be called the disciples of Shakya? You should know that, even if these meat-eaters may enter the heart-open state similar to Samadhi, they are all great Rakshas. When their retribution ends, they are bound to sink into the bitter sea of birth and death. They are not disciples of the Buddha. Such people as these kill and eat one another in a never-ending cycle. How can such people transcend the Triple Realm? "

"When you teach people of the world to cultivate Samadhi, they must also cease killing. This is the second clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the Past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not stop killing, they are like one who stops up his ears and calls out in a loud voice, thinking that no one hears him.. He tries to cover up the sound, but only makes it greater. Pure Bhikshus and Bodhisattvas who practice purity will not even step on grass in the pathway; even less would they pull it up with their hands. How could anyone with great compassion consume the flesh and blood of beings? Bhikshus who do not wear silk, leather boots, furs, or down, whether imported or found locally, and who do not consume milk, cream, or butter, can truly transcend this world. When they have paid back their past debts, they will not have to re-enter the Triple Realm. Why not? When someone wears anything taken from a living creature, he creates relationships with the creature, just as when people ate the hundred grains, their feet could not leave the earth. Both physically and mentally one must avoid the bodies and the by-products of beings, by neither wearing them nor eating them. I say that such people have true liberation. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of stealing, they would not have to undergo a continuous succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of stealing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, they are certain to enter a deviant path if they do not cease stealing. At best, they will become spirits; on the average, they will become evil ghosts; at the lowest level, they will become deviant people who are possessed by various sprites. These deviant hordes all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these evil and deviant entities will abound, spreading like wildfire as they surreptitiously cheat others. Calling themselves good knowing advisors, they will each claim that they have attained the Unsurpassed Dharma. Enticing and deceiving the ignorant, or frightening people out of their wits, they disrupt and lay waste to households wherever they go."

"I teach the Bhikshus to beg for their food according to where they are, in order to help them renounce greed and accomplish the Bodhi Way. The Bhikshus do not prepare their own food, so that, at the end of this life of transitory existence in the Triple Realm, they can show themselves to be Once-returners who go and do not return. How could thieves put on my robes and sell the Tathagata, saying that all manner of karma one creates is just the Buddha-Dharma? They slander Bhikshus who have left the home life and taken the complete precepts, saying that they belong to the path of Hinayana(Small Vehicle). In this way, they confuse innumerous beings, causing them to go astray, until they fall into the Unintermittent Hell."

"After my Nirvana, I affirm that Bhikshus who have a decisive resolve to cultivate Samadhi, and who before the images of Tathagatas can light an oil lamp in their bodies or burn off a finger, or burn even one incense stick on their bodies, will, in that moment repay their debts from beginningless time past. They can depart from the world and be forever free of outflows. Though they may not have instantly understood the Unsurpassed Enlightenment, they will already have firmly set their minds on the Dharma. If one does not practice any of these token renunciations of the body on the causal level, then even if one realizes the unconditioned, one will still have to come back as a person to repay one's past debts, exactly as I had to undergo the retribution of having to eat the grain meant for horses."

"When you teach people of the world to cultivate Samadhi, they must also cease stealing. This is the third clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not cease stealing, they are like someone who pours water into a leaking cup hoping to fill it. He may continue for as many eons as there are atoms of universe, but, in the end, the cup still will not be full. If Bhikshus do not store away anything else than their robes and bowls; if they give what is left over from their food-offerings to hungry beings; if they put their palms together and make obeisance to the entire great assembly; if when people scold them they can treat it as praise; if they can sacrifice their very bodies and minds, giving their flesh, bones, and blood to living creatures; and if they do not repeat the non-ultimate teachings of the Tathagata as though they were their own explanations, misleading those who have just begun to study; then Buddhas certify that they will attain true Samadhi. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

"Ananda, although beings in the six paths of any mundane world may not kill, steal, or lust either physically or mentally, these three aspects of their conduct thus being perfect, if they tell various major lies, then the Samadhi they attain will not be pure. They will become demons of love and views and will lose the seed of the Tathagata. They claim that they have attained what they have not attained, and that they have been certified when they have not been certified. Perhaps they seek to be foremost in the world, most venerated and superior people. They announce to their audiences that they have attained the fruition of a Shrotaapanna, of a Sakridagamin, of an Anagamin, of Arhatship, of the Pratyekabuddha Vehicle, or the various levels of Bodhisattvahood up to and including the Ten Bhumi(stage)s, in order to cause others to revere and repent in front of them and because they are greedy for offerings. These icchantikas destroy the seeds of Buddhahood just as surely as a tala-tree is destroyed if it is chopped down. The Buddha predicts that such people cut off their good roots forever and lose their knowledge and vision. Immersed in the sea of the Three Sufferings, they cannot attain Samadhi."

"I command that after my Nirvana, Bodhisattvas and Arhats appear in response-bodies in the Dharma-ending Age, and take various forms in order to rescue those in the cycle of rebirth. They should either become Shramanas, white-robed laypeople, kings, ministers or officials, virgin youths or maidens, and so forth, even prostitutes, widows, profligates, thieves, butchers, or dealers in contraband, be confreres of these kinds of people, praise the Buddha Vehicle and cause them to enter Samadhi in body and mind. But they should never say of themselves, 'I am truly a Bodhisattva'; or 'I am truly an Arhat,' or let the Buddhas' secret cause leak out by speaking casually to those who have not yet studied, other than at the end of their lives and then only to those who inherit the teaching. Otherwise, aren't such people deluding and confusing beings and indulging in gross false claims?"

"When you teach people in the world to cultivate Samadhi, they must also cease all lying. This is the fourth clear and decisive instruction on purity given by the Tathagatas and the Buddhas of the past, the Bhagavans. Therefore, Ananda, one who does not cut off lying is like a person who carves a piece of human excrement to look like chandana, hoping to make it fragrant. He is attempting the impossible. I teach the Bhikshus that the straight mind is the Way-place and that in all aspects of their practice of the Four Majestic Deportments they should avoid falseness. How could they claim to have themselves attained the Dharmas of a superior person? That would be like a poor person falsely calling himself an emperor and thereby bringing about his own execution. Much less should one attempt to usurp the title of the Dharma King. When the cause-ground is not true, the effects will be distorted. One who seeks the Buddha's Bodhi in that way is like a person who tries to bite his own navel. Who could possibly succeed in that?"

"If the Bhikshus' minds are as straight as bow-strings, and they are true and real in everything they do, then they can enter Samadhi and never be involved in the deeds of demons. I certify that such people will accomplish the Bodhisattvas' Unsurpassed Knowledge and Enlightenment. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."
The above-mentioned are so important if one wants to attain Nirvana or stop the cycle of incarnation.

Buddha’s teachings can resolve today’s conflicts

Buddha’s teachings can resolve today’s conflicts too – President at UN Vesak Day

The teachings of the Buddha are relevant today as they were twenty six centuries ago. If the leaders of our modern world are to embrace this advice, many of today’s conflicts, both domestic and international, could be resolved for the benefit of mankind, said President Mahinda Rajapaksa, addressing the United Nations Day of Vesak celebrations, in Bangkok today ( June 2).

“Justice and the Rule of Law are not alien concepts for those of us who from our childhood are nurtured by the doctrine of Buddha. These are, therefore not concepts that need to be preached to the converted,” the President said.

Here is text of President Rajapaksa’s address:

Most Venerable Sirs,

Most Venerable Prof. Phra Dharmakosajarn, President, International Council for Day of Vesak

Your Excellency, Yingluck Shinawatra, Prime Minister of the Kingdom of Thailand

Your Excellency, Yongyoot Wichaidit, Deputy Prime Minister of the Kingdom of Thailand

Dr Noeleen Heyzer, Under Secretary General of the United Nations and Executive Secretary of the UN - ESCAP

Venerable Sirs, Excellencies,

Ladies and Gentlemen,

It is a great joy to be amongst you today as we celebrate the United Nations Day of Vesak, here in Bangkok. At the very outset, allow me to thank the Royal Thai Government, United Nations and the International Council for Day of Vesak, for the organization of this event, and also for the recognition given to this most important day in the Buddhist calendar.

As the year of the Two Thousand Six Hundredth (2600th) Sambhuddathwa Jayanthi, comes to an end, I am not here simply as the Head of State of my country, but as a proud custodian of a tradition that has been passed down from one leader to another for centuries – as a protector and promoter of the Buddha Sasana. This has been the sacred duty of every Sri Lankan leader since time immemorial. I am humbled by this historical responsibility.

It is with much appreciation that I recall here the historical role played by Thailand, our host today, throughout the centuries, to ensure the wellbeing of the Buddha Sasana. One such occasion was 259 years ago, when Upali Maha Thera from Thailand, arrived in the last kingdom of Sri Lanka, Kandy, in the year 1753 to reinstate the higher ordination of Upasampada. We in Sri Lanka and the Buddhist world at large owe a debt of gratitude to the Thai people for having preserved the sublime teachings of Sakyamuni Buddha in its purest form.

Venerable Sirs, Excellencies, ladies and gentlemen,

Buddha exhorted virtues of a righteous ruler, describing the Dasa Raja Dhamma or the ten-fold righteous rules of good governance as follows:

I quote in Pali:

“Danang Silang Pariccagang

Ajjavan Majjavan Thapang

Akkodho Avihim sa cha

Khanti cha Avirodhata’’ (unquote)

“A righteous ruler will be: generous and charitable, of high morality, willing to sacrifice, honest and of high integrity, Kind and gentle, having austerity in habits, practicing non-hatred and non-violence, patient and tolerant and showing non-enmity.”

Even as children we are taught that when a ruler of a land carries out his or her administration in accordance with the Dasa Raja Dhamma, or the ten-fold righteous rules of good governance, both the ruler and the ruled will prosper and be invincible. Through these noble virtues the Buddha has advised on an array of aspects of governance, in which are incorporated all the seemingly modern concepts of democracy, justice, human rights and the rule of law; those very values that we today perceive to be the foundations of a free and democratic society.

These teachings of the Buddha are relevant today as they were twenty six centuries ago. If the leaders of our modern world are to embrace this advice, many of today’s conflicts, both domestic and international, could be resolved for the benefit of mankind. Justice and the Rule of Law are not alien concepts for those of us who from our childhood are nurtured by the doctrine of Buddha. These are, therefore not concepts that need to be preached to the converted.

Venerable Sirs, Excellencies, Ladies & Gentlemen,

Sakyamuni Buddha declared the basics of human rights thousands of years ago. The only classification of human beings according to Buddha is based on the quality of their moral conduct.

The Buddha condemned the caste system and recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, enhanced the status of women, recommended the incorporation of humanism in government and administration, and thought that a society should not be run by greed but with consideration and compassion for the people.

As per the teachings of the Buddha, the differences among men are made not by birth or the labels that are given through chance or choice, be it race, religion, nationality or any other, but by deed, by what they do.

Buddha preached:

(I Quote)

Najachcha Vasalo Hothi

Najachcha Hothi Brahmano

Kammana Vasalo Hothi

Kammana Hothi Brahmano (unquote)

This means that:

“Not by birth is one an outcast, not by birth is one a Brahmana. By deed is one an outcast, by deed is one a Brahmana”.

As the world comes together in the contemporary era, driven by technology, economic integration and people to people contacts, we are also witnessing a simultaneous fragmentation of groups, attempting to differentiate themselves from the rest of humanity. Instead of diversity being celebrated and cherished to create broader solidarity of ethnic, religious and ideological differences, it has increasingly become a source of conflict.

Different nations, ethno-religious groups and communities are competing over land, economic resources and political space, destroying solidarity and the need to establish a sense of common humanity. Religion, unfortunately, is becoming one of the fundamental forces of this division. Instead of being a great unifier and a source of spiritual enrichment, organised religion is increasingly becoming a tool in the hands of extremists, to create divisions among fellow humans, and in extreme cases to invoke violence against other groups.

We, as Buddhists have a responsibility to arrest this dangerous development. We, in Sri Lanka take pride that different communities, following diverse religious faiths, have lived in harmony for many centuries. Even while separatist terrorists attempted to heighten religious sentiment through devastating attacks on places of most venerated religious worship, our people maintained their unity and harmony.

In 1987, terrorists massacred dozens of hapless and innocent pilgrims at the Jaya Sri Maha Bodhi, grown from a sapling of the sacred of the Ficus Religiosa tree under which Buddha attained enlightenment. These same terrorists killed 33 Buddhist monks in June 1987 in Aranthalawa, and over a hundred Muslim worshipers at Kattankudi, in 1990, both in Eastern Sri Lanka. In 1998, they bombed the Sri Dalada Maligawa, the Temple of the Sacred Tooth Relic, one of the most venerated Buddhist shrines in the world.

In August 2005, the terrorists also assassinated the then Foreign Minister of Sri Lanka, Lakshman Kadirgamar. I take a few moments to reflect on the enormous contribution made by the late Lakshman Kadirgamar for getting the Day of Vesak declared as a UN event, and his instrumental role in the passing of the UN Resolution in February 2000 that recognised Vesak as the most sacred day for Buddhists all over the world.

Yet through all these provocations, the people of Sri Lanka refused to be drawn into religious conflict. The age old tradition of respecting each other’s faiths prevailed over monstrous attempts by terrorists to sow the seeds of religious division.

The superiority of one individual or a group of people or community, therefore, is not through a particular divine right or by virtue of their birth, but by their actions. The manner in which one group conducts itself will determine whether it is worthy of a higher or lower label. Such words of wisdom are of paramount value in today’s context, where certain nations and groups have endeavoured to preach and lord over others by virtue of their given labels -- super power, regional power, economic power etc. It is by the conduct of these nations that they must be judged and be determined whether they are superior to another.

Venerable Sirs, Excellencies, Ladies and gentlemen,

As we celebrate the Day of Vesak, I wish to invoke that universal power of Metta or loving kindness, as approximately translated into the English language. The vice of anger and hatred that leads to many a conflict and heartache across the globe, can be subdued through the power of loving kindness.

Let us spread that message of peace to all corners of the globe, let the light of Buddhism shine and quell the darkness of ignorance, and,

May all beings be happy, and may the Noble Triple Gem Bless you all.

Thank you.

Buddha teaching Stop killing now

Namoamituofo. If We want to live longer and have the good health. The secret is giving true love to all animals. We are all part of the universe, the only difference is that we are more intelligent than them. Being more intelligent not mean we can bully these stupid one. Remember they do not want suffering also. If we kill them, our life will not go smoothly for sure but this statement only the awaken one and Buddhists, hindu or some other religion know. Do not kill them and we will be blessed. Because we never create fear for them, we will be ready live in peace. Do not kill animals mean giving peace for animals. This is the great contribution.Stop killing can lead us to have peaceful life, stop eating animals, we will be more healthy. All are one. We treat animals with compassion because we are all brothers, sisters. If we kill them, next life when we become animals, we will get killed. Why we want to kill them? We will be truly blessed if we adopt the buddha way of living-the pure and normal life style. Time to wake up and stop all suffering.
Buddha has many followers in this world because the teachings are ready peaceful. Not even one ant we can kill, Buddha just simply told us the reality of universe. Furthermore, Buddha told us to have enlightenment, we need to stop all desires and do not follow the abnormal ways that human beings do.
Yes, to go back to the original mindset, we need to learn how to attain it. 
Remember: To prevent get killed, we need to stop killing. With unconditional kindness to all type of animals, then we will be respected. If not, we have to pay back sooner and later, this is just the truth. Who know? Only the truly wise one know.

Buddha teaching Master Chin Kung in SriLanka Buddha talk

Master Chin Kung is now sharing his wisdom in the SriLanka girl school. Yes, Master Chin Kung had already reached SriLanka to give talk about Buddhism. Master Chin Kung was invited by SriLanka's President to give Buddha teaching for one month. I hope SriLanka can become the model peaceful country that all different group, different faiths can live harmoniously, happily. All help each others regardless of what races, religions....This not wealthy country stress the importance of quality life, simply and fulfilling life. that people have the happy, healthy life. Yes, SriLanka can bring hope to the whole world. I am now enjoying the live talk Singapore time 12pm to 2pm.From 29-May-2013 onwards, We have the golden chance to hear Master Chin Kung Buddha talk and great advice to all human beings. I personally will watch the live show at below link for one month. On 29 May 2013, Master chin kung told us how to have happy life. His own experiences is to have clean heart, eat vegetarian food and help others through sharing his thought of happy living. Master Chin Kung is now 87years old and these few days, he tirelessly give lectures to enlighten human beings 4hours everyday. Many people are benefiting from his teaching. Even Malaysia Prime Minister Najib Razak like to listen to his advice. Master Chin Kung united 9 religions in Singapore at year 2000. In year 2005, he spread  the  traditional teaching in his home town China Anhui province, within one year, people there became very cultured, good manners and the occurrence was presented in united nation. Now, he have sucessfully united many religions in Australia Toowoobai.   Today there is the live broadcast here Master Chin Kung in SriLarnka Buddha talk 

Buddha teaching: Peter Morrell on detachment

Peter Morrell is the good Buddhist and he knows the path of non-attachment or detachment. We can see his web link  Peter Morrell

Let's see some of Peter Morrell's view on non-attachment
Trying to be a good Buddhist in the modern world is not easy; there is much that conspires against one on every side. Out of all the various concepts of the Buddhist faith, only two or three really stand out as central and dominant. In this respect, I suppose impermanence, bliss and compassion stand out to me as being really central ideas, about which much else revolves peripherally. Karma and rebirth are both concepts Buddhism has taken from Hinduism.

 

It is hard to find one axiom within Buddhism that illustrates this fact so well, as that of non-attachment. It sums up the whole religion in so many ways and serves to illustrate the theme of how hard it is to be a good Buddhist. In recent days I have found myself increasingly contemplating how central and important non-attachment is, and have therefore chosen to write about it quite spontaneously as an abiding theme, which acts much like a key to many other aspects of Buddhist philosophy and its application to life.

 

‘Attachment is the origin, the root of suffering; hence it is the cause of suffering.’ [1]

 

The starting point can be how difficult it is to be a good Buddhist. It is difficult for many reasons, but chief among them is the way most people view this world. To me, it is a fleeting thing, ever-changing and I am aware every day of its transient nature. Every day I think of death in general, danger and uncertainty, like that very day I could die, it could be my last. These are not idle dreams; they occur as serious thoughts all the time. I check my life for danger as I wake up; check myself over for symptoms of impending illness; check my mind for bad thoughts and review critically all my recent interests and activities to see if everything is OK. I check my motives for doing or saying things. I correct my wrongs and right any errors if I can. In this way I have become deeply habituated over many years now in following a certain inner path, a certain practice, if you like. It is a certain way of engaging with the world.

 

This daily practice of mine is entirely rooted in Buddhist principles. I would have it no other way. It is what passes for my religion and has been for over thirty years. I have no problem with it, have resolved myself to it and commit myself to it wholeheartedly. It has given me great pleasure and I have learned all I know about life, people and the world from its teachings. I feel as though I am firmly embedded in it, enveloped comfortably in it as a world view and would fey adopt any other set of ideas to live by.

 

It is difficult to be a Buddhist, chiefly because the rest of humanity does not approach life like this. Two overwhelming internal forces largely drive the rest of humanity: desire and hatred. Everything people do - virtually - can be reduced to these two strong impulses. Almost everything they say and do, most of the interests they pursue and most of their speech and activity are motivated by and absorbed into whom they like, what they like, and what they hate. Thus, they are strongly pulled towards what they like and repelled from what they hate. We are all like this. I include myself in this stream of people I am talking about. I do not exclude myself or raise myself up onto some morally superior holier-than-thou dais. I am much of the time just as absorbed by this as anyone else. Nevertheless, it is useful to know this and to carry this idea around with one inside every day. It leads to many insights almost on a daily basis and can lead one to moderate the excesses of one’s attractions and repulsions. It allows one to understand what one is looking at in the world.

 

We look at people and lament their selfishness, without realising that we are just the same. We lament their hating this and wanting that, without realising that we are just the same. Therefore, compassion and love arise from this awareness, as it pulls us all together as human beings. We are all selfish and hate this and want that; this is our nature. Knowing this gives us a great basis for forgiveness, love and compassion for just about anyone. Any ‘wrong’ people do is based upon desire or hate, and thus knowing that we all share these passions, make it easier to accept and forgive such ‘wrongs’. They can be distinguished only in their degree of wrongness, but they all share the same basis; thus no-one is more deserving of forgiveness, than anyone else. No ‘sin’ is worse than any other is: they all derive from the same desire and hate.

 

‘...it is said that as long as one is in cyclic existence, one is in the grip of some form of suffering.’ [2]

 

To know that we are all based in desire and hatred is to know humanity in all its strengths and weaknesses. It is true to say that you do not know someone very well until you know what they really like, what they most earnestly desire or hate. Moreover, it is true. For the most part, people are simple beings, driven mostly by these two forces. We want this and we don’t want that. That is how we move through life drifting towards one desire after another and away from one hatred to another. In this way, our life evolves [or stands still] and then we die. We experience pleasure and pain continuously in varying degrees and in varying forms, some coarse and some subtle, but that is the pattern of our lives, of everyone’s life. It is observably so and how things actually are. Buddhism is a religion based upon a profound view of how people actually are.

 

‘Non-attachment...views desire as faulty, thereby deliberately restraining desire...’ [3]

 

Yet to be a Buddhist is to cultivate detachment, a separation from all this, to view the world as less enticing and less permanent, to be detached from its pains as much as its pleasures. This is the fundamental essence of how a Buddhist lives, tasting the pleasures and pains infrequently, cultivating a sort of detachment as if you are holding the world at arms length slightly and looking askance at it. Buddhists can apprehend the general unsatisfactoriness of life. We can see that much work needs to be done on ourselves. The nature of the world cannot be changed, but the nature of ourselves can. That is where the work sits.

 

Like so many aspects of Buddhism, the view of non-attachment arises to some extent from the core experience of Buddha’s enlightenment. Like impermanence and bliss, non-attachment is a basic aspect of his experience. It can be seen as a part either of the fruit or a part of the path; or indeed, both. It is an aspect of both. It is an aspect of the Buddhist path to gaining enlightenment, and it is at the same time an aspect of the behaviour of a Buddha. It arises from the enlightenment experience, primarily as a reaction towards the nature of impermanence. Because things are impermanent, so it behoves one to deal with this fact. It is the way things are. Inescapably, this is how life is: nothing is permanent, everything changes and will disappear. Knowing this changes our perception of the world and the priorities we find in being here. One reaction, therefore, is to view the world somewhat sceptically, in a nonchalant and detached manner. Knowing that someone you love is going to die, changes your love for them somewhat. Knowing you will pass from this world, and never be seen again, inevitably changes your love for it; your attachment to it is correspondingly diminished by this knowledge. This forms one basis for non-attachment.

 

‘...when you have attachment to, for instance, material things, it is best to desist from that activity. It is taught that one should have few desires and have satisfaction - detachment - with respect to material things...’ [4]

 

Every day we see things we like, people we like, foods we like, and attractive things we would like to buy or share our lives with. To fill our lives with these things we love seems natural, but in truth, it is path to pain, and not to peace. If given complete freedom, we would most certainly get rid of certain things in our lives that we dislike, certain objects and certain people. We would shoo them all out of our lives, if we could, if we had the choice, because we do not like them. In addition, we would fill our lives with pleasant things, nice people, beautiful persons who we enjoy and who we like the look and feel of. This is what we would all do if only we could, if we had the chance and freedom. Instead, we suppress some of our great desires to remain socially acceptable and decent, and suppress also some of our aversions. In this way, we manage to remain in a socially acceptable bandwidth of normality and accepted conduct.

 

Those who do not accept these norms become deviants and criminals and come to occupy a subculture that has rejected the norms of society. >From a purely Buddhist perspective, that is a painful and unhappy path to follow, as it leads to misery and friction with others almost daily. If the aim of life is to become content and happy, then there are certain rules we must follow, one of them being to acknowledge the fundamental social nature of all human beings. Therefore, to turn your back on society inevitably leads to great pain and loneliness. This increases one’s suffering and that cannot be a good path to follow.

 

One attitude towards life is therefore to keep active desires and hatreds dampened down like fires, which could at any moment, and with only a few puffs, be suddenly set blazing up again. That is the nature of mind. This is how we are. It is how we behave. The Buddhist view is slightly different, as it is to work through this manifestly unsatisfactory way of living - of being little more than a slave to these impulses - and to try and become more detached, more neutral, less engaged with those alluring things we want, and less averse and enraged by the things we dislike.

 

‘...the sense of an object as being attractive, unattractive, or neutral...feelings of pleasure, pain, or neutrality arise. Due to such feelings, attachment develops, this being the attachment of not wanting to separate from pleasure and the attachment of wanting to separate from suffering...’ [5]

 

Non-attachment gives us the much-needed space to contemplate what we want and what we hate so as to more fully reflect upon whether these things we love or loathe will truly bring us the pain or pleasure we believe they contain. By reflecting in this way we can choose what to do and what not to do - it puts the brakes on to some degree. It is a path of abstention most of the time because it recognises the fundamental unattractiveness of most things. Excess pleasure leads to pain and thus on reflection there is little that is worth enjoying to excess. This is the dominant theme. Non-attachment can therefore be seen as the general antidote for all excesses and indulgences. It attempts to wake us up to the actual state of things and provides us with a kind of barrier to place between ourselves and the world we engage with. It dampens our drives and cools our passions in order to reflect on what is or is not a good path to follow. It forces us to contemplate the probable consequences inherent in every action we are considering. Overall, Buddhists wish to choose actions that will increase happiness for all and reduce suffering for all. Actions, words and thoughts can therefore be graded into those that increase happiness and those that do not. Those that do not are either neutral or they are harmful to self or others.

 

‘...the mental factor of desire...accompanies the perception of an attractive object...’ [6]

 

The Buddhist view is to try to dampen and work through our innate urges. It is to build a more peaceful inner world, that does not indulge these selfish impulses, but which constructs a more compassionate viewpoint, a still centre. Over the last ten or 15 years I have become accustomed to this approach and it amazes me some days how successful I have become in cultivating this detachment and I have set up sort of internal alarm systems to stop me going beyond certain limits with food, drink and the alluring things of the world. It is hard work and boring work, but it is a task I have set myself, which has now become entrenched. What alternative is there? There is no other method of restraining these impulses and restrained they must be, if we wish to achieve some modicum of spirituality.

 

It is useful work and hard work, but one must be ever watchful in the hope that one dies a better person, that one can look back at ones life and remind oneself how there have been certain improvements and that one has become a better person, a more detached, more controlled and more compassionate person. My aim is to die peacefully and to truly regard my life in its entire vicissitudes, and see it as successful in this sense of it being better than it was and that I die a more rested and more contented person than I was before. I hope that is the case and wish it to be so. I take daily action to build that type of future for myself. I call that a Buddhist path and so I would call myself a Buddhist, one who tries constantly to be kind and happy, to be restful and contented as far as is possible, and also to look back at the many positive things I have done and to truly know that I have improved and become a better person. A better person with fewer desires, with less hatred and filled with more compassion, more peace, more love and more contentment than I had before.

 

If I can measure my life at all, this is how I would choose to measure it. Moreover, what progress there has been, if any, I would measure precisely in those terms. If I am less desirous, more contented, less hateful, more loving, more peaceful, more contented, then I can die happy. That is the nature of non-attachment, a path worth cultivating. In terms of being selfish or being kind, I would say I am kinder. In terms of being more loving, I would say I have moved a long way. I am much more compassionate than I ever was. In terms of anger, I have done much work, and can truthfully say that I rarely get angry and try to remove the poison of anger from my mind and my life. In terms of hatred, I have worked hard to purge it from my life. I feel lucky to never have been a very hateful person; unforgiving at times, but not hateful. In terms of desire, I have made some limited progress, though I would be a liar if I said I desire nothing. Much work needs to be done on this, but some discernible progress has been made. Thus, in all these ways, I do consider myself to be a good Buddhist, and to have successfully cultivated a form of non-attachment in my life, which works for me.

 

In all these ways, I therefore do view this world with little real interest. I am detached much of the time. I do know that I will one day die, and though I do not wish it, I have come to accept it. I try to see every day as my last. Every day I try to be kinder and more compassionate and to play down the negative forces within me. Every day I try to be a better person and to be less desiring, less hating, less judging of others and to feel myself closer to humanity as a whole, and all living things. This is the way I have chosen to live. I do consider it to be a religious life, a good life and a life worth living. In small ways, I do believe it has been successful.

 

Sources

[1] The Dalai Lama at Harvard, 1988, Snow Lion USA, p.37

[2] ibid., p.48

[3] ibid., p.76

[4] ibid., p.153

[5] ibid., pp.86-7

[6] Geshe Lhundup Sopa & Jeffrey Hopkins, Cutting through Appearances: Practice and Theory of Tibetan Buddhism, 1989, Snow Lion, USA, p.188